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Ibn Sa'd's (public_html/religie/hadith) 

Haroen Soebratie 



In de naam van Allah, de Barmhartige, de Genadevolle. 

Zoeken via Index in Hadith v s en Bronnen van de Hadith v s 

Ibn Sa'd's 

Abu 'Abd Allah Muhammad Ibn Sa'd Ibn Mani' 

al-Zuhri al-Basri 
KITAB AL-TABAQAT AL-KABIR 

Volume 1 Part I-II 
Volume 2 Part I-II 

IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume 1 Parts I 

Preface 
Introduction 

1. The Chain of Narrators of the Book 

2. The Genealogy of the Prophet 

3. Account of the Prophets from whom the Apostle of Allah was descended 

4. Account of Eve 

5. Prophet Idris 

6. Prophet Nuh 

7. Account of Prophet Ibrahim, the friend of the Benevolent 

8. Account of IsmaMl (may peace be on him) 

9. Account of Generations and period between Adam and Muhammad (may Allah 
bless them) 

10. Account of the names of the Prohets and their Genelogies 

11. Account of the Genealogy of the Prohet of Allah (may Allah bless him) and the 
names of his Forefathers to Adam 

12. Account of Female Ancestors of the Apostle of Allah (peace be on him) 

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13. Account of Female Ancestors of the Apostle of Allah (may Allah bless him), 
Bearing the names, Fatimah and v Atikah 

14. Account of the Mothers of the Prohet's Ancestors 

15. Account of Qusayyi Ibn Kilab 

16. Account of v Abd Manaf Ibn Qusayyi 

17. Account of Hashim Ibn ' Abd Manaf 

18. Account of v Abd al-Muttalib 

19. Account of 'Abd al-Muttalib's vow to slaughter his Son 

20. Account of the Marriage of v Abd Allah Ibn v Abd al-Muttalib to 'Aminah Bint 
Wahb the mother of the Apostle of Allah (may peace be on Him) 

21. Account of the Woman who offered herself to v Abd Alaah Ibn 'Abd al-Muttalib 

22. Account of the Pregnancy of 'Aminah with the Prophet (may Allah bless Him) 

23. Account of the death of 'Abd Allah Ibn 'Abd al-Muttatib 

24. Account of the Birth of the Apostle of Allah (may Allah bless Him) 

25. Account of the Names and Patronymics of the Apostle (may Allah bless Him) 

26. Account of the Patronymics of the Apostle of Allah (may Allah bless Him) 

27. Account of those who Suckled the Apostle of Allah (may Allah bless Him) and 
Names of His Foster-Brothers and Sisters 

28. Account of the death of 'Aminah the mother of the Apostle of Allah, (may Allah 
bless Him) 

29. Account of v Abd al-Muttalib's Custody of the Apostle of Allah after the Demise of 
'Aminah, and of his Death, and his Derections to Abu Talib Concerning the Apostle of 
Allah, (may Allah bless Him) 

30. Account of Abu Talib 's Custody of the Apostle of Allah (may Allah bless Him) and 
His first Journey to Syria with Him 

31. Account of the Crazing of Goats by the Apostle of Allah (may Allah bless Him) at 
Makkah 

32. Account of the Presence of the Apostle of Allah, (may Allah bless Him), at the 
Battle of Fijar 

33. Account of the Participation of the Apostle of Allah, (may Allah bless Him), in the 
Oath of Al-Fudul 

34. Account of the second Journey of the Apostle of Allah, (may Allah bless Him), to 
Syria 

35. Account of the Marriage of the Apostle of Allah, (may Allah bless Him), with 
Khadijah Bint Khuwaylid 

36. Account of the Children of the Apostle of Allah, (may Allah bless Him), and their 
Names 

37. Account of Ibrahim the Son of the Apostle of Allah (may Allah bless Him) 

38. Account of the Participation of the Apostle of Allah, may Allah bless Him, in the 
Demolition and Construction of the Ka'bah by the Quraysh 

39. Account of the Call to Prophethood of the Apostle of Allah, may Allah bless Him 

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40. Account of the Signs of Prophethood in the Apostle of Allah, may peace be on Him, 
before the Revelation 

41. Account of those who were named Muhammad in the days of Jahiliyyah, in the 
hope of being Commissioned to Prophethood which had been Predicted 

42. Signs of Prophethood after the Revelation had come to the Apostle of Allah, may 
Allah bless Him 

43. Account of the Call to Prophethood of the Apostle of Allah, may Allah bless Him 
and of what He was commissioned to 

44. Account of the Day when the Apostle of Allah, may Allah bless Him, was 
Commissioned (with Prophethood) 

45. Account of the coming of the Revelation to the Apostle of Allah, may Allah bless 
Him 

46. Account of what portion of the Qur'an was first Revealed to Him and what was 
said to Him, peace be on Him 

47. Account of the Affliction Experienced by Him (Prophet), may Allah bless Him, at 
the time of coming of the Revelation 

48. Account of the Preaching of Islam by the Apostle of Allah, may Allah bless Him 

49. Account of the coming of the Quraysh to Abu Talib in connection with the 
Prophet's affair, may Allah bless Him 

50. Account of the first Hijrah of the Companions of the Apostle of Allah, may Allah 
bless Him, to Abyssinia 

51. Account of the Causes of the Return of the Companions of the Prophet, may Allah 
bless Him, from Abyssinia 

52. Account of the second Hijrah to Abyssinia 

53. Account of the Blockade by the Quraysh of the Apostle of Allah, may Allah bless 
Him, along with the Banu Hashim in a Mountain-Pass 

54. Account of the Causes of the Visit Journey of the Apostle of Allah, may Allah bless 
Him, to Al-Taif 

55. Account of the Mfraj (Ascension), and the Prayers being made Obligatory 

56. Account of the night Journey of the Apostle of Allah, may Allah bless Him, to Bayt 
al-Muqaddas 

57. Account of the Da v wah of the Apostle of Allah, may Allah bless Him, to the Tribes 
of Arabia during the seasons (of pilgrimage) 

58. Account of the Invitation (Du v a) of the Apostle of Allah, may Allah bless Him, to al- 
Aws and al-Khazraj 

59. Account of first aKAqabah - the twelve (persons) 

60. Account of second aKAqabah when seventy persons offered Bay'ah to the Apostle 
of Allah, may Allah bless Him 

61. Account of the Stay of the Apostle of Allah, may Allah bless Him, at Makkah, from 
His being commissioned to Prophethood to the Hijrah 

62. Account of the giving of Permission by the Apostle of Allah, may Allah bless Him, 

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to Muslims for Migration to al-Madinah 

63. Account of the Departure of the Apostle of Allah, may Allah bless Him, and Abu 
Bakr, on Hijrah to al-Madinah 

IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume 1 Parts II 

64. Account of Fraternization (Muwakhah) between the Muhajirs and the Ansars 
effected by the Apostle of Allah, may Allah bless Him 

65. Account of the Construction of the Mosque by the Apostle of Allah, may Allah 
bless Him, at al-Madinah 

66. Account of the change of Qiblah from (the direction of) Bayt-al-Muqaddas to that 
of the Ka v bah 

67. Account of the Mosque, the Foundation of wich was Laid on Piety 

68. Account of Adhan 

69. Account of Fasting in the month of Ramadan, Fitrah Charity, v Ied Prayers and 
Sacrifice being made Obligatory 

70. Account of the Mimbar (Pulpit) of the Apostle of Allah, may Allah bless Him 

71. Account of Al-Suffah and the Companions of the Prophet, may Allah bless Him, 
Staying on it 

72. Account of the Place where the Apostle of Allah, may Allah bless Him, said the 
Funeral prayers 

73. Account of the Despatch of Epistles by the Apostle of Allah, may Allah bless Him, 
to the chiefs, Inviting them to Join the fold of Islam, and what the Apostle of Allah, 
may Allah bless Him, wrote to the people of Arabia and others 

74. Account of the Deputations of the Arabs to the Apostle of Allah, may Allah bless 
Him 

75. Account of the Qualities of the Apostle of Allah, may Allah bless Him, in Al- 
Tawrah and Al-Injil 

76. Account of the Qualities of the Manners of the Apostle of Allah, may Allah bless 
Him 

77. Account of Power of Sexual Intercourse Given to the Apostle of Allah, may Allah 
bless Him 

78. Account of His (Prophet's) Offering Himself for Recompense 

79. Quality of His Speech, may Allah bless Him 

80. Account of the Quality of His Recitation in Prayers and on other Occasions and the 
Melody of His Voice, may Allah bless Him 

81. Account of the Quality of His Delivery of Sermon, may Allah bless Him 

82. Account of His Excellent Manners and Sociality, may Allah bless Him 

83. Account of His Gait, may Allah bless Him 

84. Account of His Manner of Eating Food, may Allah bless Him 



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85. Account of His Good Habits, may Allah bless Him 

86. Account of the Prayers by the Apostle of Allah, may Allah bless Him 

87. Account of the Accepting of the Presents and the Rejecting oisadaqah by the 
Apostle of Allah, may Allah bless Him 

88. Account of the Food of the Apostle of Allah, may Allah bless Him, and what Food 
he Liked 

89. Account of Foods and Drinks Disliked by the Apostle of Allah, may Allah bless Him 

90. Account of what of Women and Perfumes were liked by the Apostle of Allah, may 
Allah bless Him 

91. Account of the Hardness of Life (Poverty) of the Apostle of Allah, may Allah bless 
Him 

92. Account of the Qualities of the Constitution of the Apostle of Allah, may Allah bless 
Him 

93. 



94. 
95. 
96. 
97. 
98. 
99. 
100. 



De Hadith, de heilige overlevering 



Naast het heilige woord van Allah zoals deze aan Mohammed was geopenbaard en in 
de Koran werd vastgelegd, circuleerden in de eerste eeuwen na de dood van 
Mohammed nog een grote verzameling van uitspraken en overleveringen die aan 
Mohammed en zijn meest nabije volgelingen werden toegeschreven. Deze werden door 
verschillende islamitische schriftgeleerden verzameld in geschriften die bekend staan 
als de hadith, de 'overlevering', en deze gelden, na de Koran, als de heilige boeken van 
de tweede rang. 

Aanvankelijk werden deze teksten geordend naar hun herkomst en een dergelijke 
verzameling, waarin voor iedere overlevering een volledige opsomming van de keten 
van getuigen (isnad) wordt opgegeven, staat bekend als een musnad. Onder de oudste 
hadith verzamelingen van deze soort genieten met name de twee volgende een hoog 
aanzien: 

q Al-Muwatta' (Muwatta' al-Imam Malik) - verzameld door Abu 'Abdallah Malik 

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ibn Anas ibn Malik ibn abu 'Amir al-Asbahi (ca. 710-795). 
q Musnad Ahmad bin Hanbal - verzameld door Abu ' Abdallah Ahmad ibn 
Muhammad ibn Hanbal (780-855). 

Later werden de overleveringen meer naar onderwerp in hoofdstukken geordend en 
een dergelijke hadith verzameling staat bekend als een musannaf ('geordend'). 
Hiervan worden zes traditioneel als het meest betrouwbaar geacht en deze staan 
bekend als de al-kutub al-sitta ('de zes boeken') of de zes sahih's (de 'gezonde' of 
'betrouwbare' boeken). Deze verzamelingen, die alien dateren uit de laatste helft van 
de negende en het begin van de tiende eeuw van de westerse jaartelling, zijn de 
volgende: 

q Sahih al-Bukhari - verzameld door Abu 'Abdallah Muhammad ibn Isma'il ibn 
Ibrahim ibn al-Mughira al-Ju'fi al-Bukhari (810-870). Volgens een latere 
overlevering zou al-Bukhari in zestien jaar tijd maar liefst 600 000 
overleveringen hebben verzameld, waarvan hij slechts 7397 betrouwbaar 
genoeg achtte om in zijn sahih op te nemen. 

q Sahih Muslim - verzameld door Abu '1-Husain Muslim ibn al-Hajjaj al- 
Qushairi al-Nisaburi (817-875). 

q Sunan Abu Dawud - verzameld door Abu Dawud Sulaiman ibn al-Ash'ath ibn 
Ishaq al-Azdi al-Sijistani (817-888). 

q Sunan ibn Majah - verzameld door Abu 'Abdallah Muhammad ibn Yazid ibn 
Majah al-Qazwini (824-886). 

q Sunan al-Tirmidhi - verzameld door Abu 'Isa Muhammad ibn 'Isa ibn Saura al- 
Sulami al-Tirmidhi (825-892). 

q Sunan al-Nasa'i - verzameld door Abu 'Abd al-Rahman Ahmad ibn 'Ali ibn 
Shu'aib ibn 'Ali al-Nasa'i (830-915). 

De eerste twee hiervan, die ook het meeste aanzien genieten, staan bekend als de al- 
sahihan (de twee sahih 's). 

Daarnaast wordt ook nog vaak verwezen naar de volgende latere hadith 
verzamelingen: 

q Masabih al-Sunnah - verzameld door Abu Muhammad al-Husayn ibn Mas'ud 

ibn Mubammad al-Farra' al-Baghawi (1043-1122). 
q Mishkat al-Masabih - een uitbreiding en een commentaar op het vorige werk 

door Wali al-Din ibn 'Abd Allah al-Tabrizi (???-1348). 



PREFACE 



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In view of the importance of Ibn Sa'd's Kitab al-Tabaqat al-Kabir as one of the 
earliest works on the biographical literature of Islam and a valuable source of 
information for the students of Islamic history as well as scholars engaged in research, 
the Society has decided to publish an English translation of this voluminous book. The 
Urdu translation of the Tabaqat was published by the Translation Bureau, Hyderabad 
Deccan, in 1944; this however is now out of print. Moreover, it does not contain the full 
chains of narrators as given in the original. 

No doubt, many of the narrations included in the Tabaqat are fabricated and 
untrustworthy and cannot be accepted as authority, but the book is a vast mine of 
information, and the modern reader will find considerable material which is useful for 
the early history of Islam. 



INTRODUCTION 



Ibn Sa'd (His full name was Abu Abd Allah Muhammad Ibn Sa'dlbn ManV al- 
Zuhri al-Basri, and he is mentioned as a Mawid ofBann HA im. See al-Dhahabi, 
Tadhkirat al-Iluffdr; Vol. II, p. 13; Ibn Hajar, Tandhib al-Tahgaib, Vol. IX, p. 182) is one 
of the greatest authorities on Islamic biographical literature but very little information 
has come down to us about his own life. However, on the basis of references in Arabic 
works some facts have been collected by later writers. He was born in 168 H. at al- 
Basrah; subsequently he migrated to Baghdad where he joined his preceptor, al- 
Waqidi, after whom he has come to be known as Katib al-Waqidi. Then he visited 
Kufah and Madinah, where, he says, he heard Hadith from some eminent scholars in 
189 H. He must have left Madinah before 200 H. since all the narrators, on whose 
authority he has reported, had passed away by that time. He died on Sunday, 26 
Jumada al-Akhirah, 230 H., and was buried outside the Damascus Gate which was 
also known as Bab al-Sham (Syrian Gate). 

It is stated that Ibn Sa'd had collected considerable information and compiled 
several books, but the names of only three of bis works-al-Tabaqat al-Kabir, al- 
Tabaqat al-Saghir and Akhbar al-Nabi-are mentioned. Of these the second is an 
abridged edition of the first, and the third covers information contained in the first two 
volumes of the first book. Thus, actually there is only one book. The famous scholar, 
Suyuti, abridged the Tabaqat under the title, Injaz al-Wa'd iL-Muntaqa min Tabaqat 
Ibn Sa'd. (See Kash f al-Zunun (Istambul, 1945), col. 1103) 

Ibn Sa'd met a number of scholars of his time, many of whom were trustworthy 
narrators of Hadith. Of his preceptors Sufyan Ibn v Uyaynah, Abu al-Walid al-Tayalisi, 
Muhammad Ibn Sa v dan al-Darir, Wakf Ibn al-Jarrah, Sulayman Ibn Harb, Hushaym, 
al-Fadl Ibn Dukayn, al-Walid Ibn Muslim, Ma'n Ibn v Isa etc. are counted among 
trustworthy narrators. Moreover, Ibn Sa v d, who holds an eminent position among the 

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historians and biographers of Islam, used to examine the narrations carefully before 
including them in his work. Among his many pupils the names of al-Baladhuri, al- 
Harith Ibn Abi Usamah and al-Husayn Ibn Fahm may be mentioned. The last two are 
the transmitters of Ibn Sa v d's Tabaqat. 

Ibn Sard's monumental work-Kitab al-Tabaqat al-Kabir was published from 
Leiden (1904 to 1921). Prof. E. Sachau collected its manuscripts from various libraries 
and edited the text with the help of a group of scholars. (The editors of Part 1 of Vol. 1, 
are Von Eugen Mittwoch; and Prof Sachau.) The editors have divided the book into 
eight volumes, some of which have two parts. The first two volumes of the Tabaqat 
contain narrations dealing with the life of Prophet Muhammad; subsequent volumes 
contain classified biographies of selected Companions and their successors up to the 
author's time. (The MuhaddVhin of Islam have classified the Companions under twelve 
categories: (1) Those who were the first to embrace Islam, as for instance, the four rightly- 
guided Caliphs; (2) Those who embraced Islam at the Dar al-Nadwah; (3) Those who 
migrated to Abyssinia; (4) Those who offered bay 'ah at 'Aqabah (i); (5) Those who 
offered buy^ah at 'Aqabah (ii); (6) Those who migrated (to al-Madinah) after the azwah 
ofBadr and before the peace of Hudavbiyah; (7) Those who offered bay 'ah Ridwan 
under the tree; (8) Those who migrated up to the conquest ofMakkah; (9) Those who 
embraced Islam after the conquest ofMakkah; (10) Children who saw the Prophet at the 
conquest ofMakkah; (11) Those who saw the Prophet at the Hajjah al-wada'; (12) others, 
See Kash f al-Zunun, col. 1103) 

One of the prominent features of the Tabaqat is that it contains chains of 
authorities for each narration. This enables the reader to judge for himself the 
authenticity or otherwise of a particular narration by determining the trustworthiness 
of the narrators mentioned in the chain. 

Ibn Sa v d is generally considered to be a trustworthy and reliable transmitter of 
Hadith. Eminent writers, like Ibn Hajar, (Tandhib al-Tandhib, Vol. IX, pp. 182-3) 
Dhahabi, (Tadhkirat al-Huffaz, Vol. II, p. 13) Khatib Baghdadi, (Tarikh Baghdad. Vol. 
V, p. 321.2) and Ibn Khallikan (See Wdfayat al-A 'yan, No. 619) have declared him to be 
trustworthy. The orientalists also have accepted his authority, but it is an admitted fact 
that three of his preceptors al-Waqidi, Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
and Abu Ma v shar were not trustworthy. Al-Waqidi is said to have fabricated about 
twenty thousand narrations. In spite of this, certain critics find no harm in accepting 
his narrations relating to Sirah and Maghazi. A modern writer, however, cannot agree 
with this principle. It is necessary to determine the trustworthiness of every narrator 
before accepting his statement, no matter to what subject it relates. Nevertheless, some 
writers, al- Jumahi, for instance, considered al-Waqidi to be one of the most learned 
men of his time. They also say that even Imam Malik consulted him when he was in 
difficulty. Mus'ab al-Zubayri never saw a scholar like him. The majority of critics 
have however declared him to be entirely untrustworthy. The untrustworthiness of al- 
Waqidi has not affected the veracity of Ibn Sa'd. v Allamah Shibli is therefore right in 
his remark that his narrations based on the authority of al-Waqidi should not be 

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accepted without further investigations. (Cf. Sirat al-Nabi, (Kanpur, 1918), pp. 18-19) 

Ibn Sa v d was also considered to be a prominent scholar of Fiqh by his 
contemporaries. It has been stated that he was one of the seven top-most jurists whom 
Caliph Ma'mun had invited to give their opinion on the question of the Khalq Qur'an 
(creation of Qur'an). All of them corroborated the Caliph's view that the Qur'an was 
created. For this reason some of the Muhaddithin were displeased with him. Ahmad 
Ibn Hanbal, the greatest opponent of the doctrine of Khalq Qur'an, had, however, 
cordial relations with him and used to borrow a portion of al-Waqidi's narrations 
every Friday returning it after perusal on the following Friday. (Cf. ' Abbas Ihsdn: 
Introduction to the Beirut edition of the Tabaqat (1957), p. 8) 

Ibn Sard's book is a store of information, but the reader has to be careful in 
selecting trustworthy and authentic narrations from the mass of material which he has 
left for us. 

An attempt has been made in the translation to be as faithful to the original as 
possible; this has resulted in constant repetition of some words and phrases, but it has 
the advantage of presenting an almost true picture of the Arabic version. In the 
original direct form of speech has been used in the statements of every narrator, but in 
the English rendering it became impossible to insert the inverted commas. We have 
therefore put a colon to indicate where a particular narration begins; at the end there 
is a simple full stop mark. 

In each case a new narration begins with a fresh paragraph. The following 
expressions have been used for the Arabic terms used by the narrators: 

he related to us. 
he informed us. 
he narrated. 

These expressions are invariably followed by .. (he said). The preposition (on the 
authority of) presents another difficulty. In this case the possibility of an intermediary 
narrator cannot be ruled out. There was again a difficulty when an v an was followed 
by another v an or when there was a series of v ans. In such cases we have used the 
expression, 'he on the authority of,' which means that the information has been 
transmitted either on the basis of the direct statement of the narrator or information 
coming through him. An exception has however been made in narrations where 'an 
precedes the name of the Prophet. In these cases we have rendered it thus: He learnt 
from the lips of the Prophet. 

The early Muslim historians and biographers repeat with every narration the full 
name of the person with his genealogy so that he might not be confused with a name- 
sake, if any. We have also retained these names as given in the original. 



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As the book contains biographical notices of all the narrators and authorities of 
Ibn Sa'd it has not been considered necessary to add an index of proper names. 

The English translation is based on Prof. Sachau's edition (Leiden, 1904-21), but a 
few variants noticed in its Beirut reprint (1956) have been mentioned. 

In conclusion it may be noted that the present text of the Tabaqat has come down 
to us through a chain of transmitters, the last of whom was al-Dimyati. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

1. THE CHAIN OF NARRATORS OF THE BOOK 

i 



t 



O GOD MAKE IT EASY AND HELP (US)! 



The Shaykh, the Imam, the Hafiz, the most learned, the well versed in genealogies, 
Sharaf al-Din (the glory of religion) Abu Muhammad ' Abd al-Mumin Ibn Khalaf Ibn 
Abi al-Hasan al-Dimyati (may God show him mercy) informed us, and I was hearing; 
he said: The Shaykh, the Imam, the Muhaddith of Syria and the trusted Shams al-Din 
Abu al-Hajjaj Yusuf Ibn Khalil Ibn 'Abd Allah al-Dimashqi related before us; he said: 
Abu Muhammad v Abd Allah Ibn Dahbal Ibn v Ali Ibn Karah related before us; he 
said: Al-qadi Abu Bakr Muhammad Ibn v Abd al-Baqi Ibn Muhammad Ibn v Abd 
Allah al-Ansari related before us; he said: Abu Muhammad al-Hassan Ibn v Ali Ibn 
Muhammad Ibn al-Hasan Ibn v Abd Allah al-Jawhari narrated on the authority of Abu 
v Umar Muhammad Ibn al- v Abbas Ibn Muhammad Ibn Zakariyya Ibn Yahya Ibn 
Mu'adh Ibn Hayyawayh al-Khazzaz (silk merchant), from (i.e. on the authority of) 
Abu al-Hasan Ahmad Ibn Ma'ruf Ibn Bishr Ibn Musa al-Khashshab (timber 
merchant); from (i.e. on the authority of) Abu Muhammad al-Harith Ibn Muhammad 
Ibn Abi Usamah al-Tamimi from (i.e. on the authority of) Abu v Adb Allah 
Muhammad Ibn Sa'd Ibn Muni (may God show him mercy); he (i.e. Ibn Sa'd) said: 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

2. THE GENEALOGY OF THE PROPHET 

■ i 

Volume 1, Parts 1.2.1 

Muhammad Ibn Mus v ab al-Qirgisani informed us he said: Al-Awza v i 
informed us, on the authority of Yahya Ibn Abi Kathir, he on the 
authority of Abu Salamah Ibn v Abd al-Rahman, he on the authority of 

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Abu Hurayrah; (second chain) he (lbn Sa v d) said: al-Hakam Ibn Musa 
informed us; he said: Hiql Ibn Ziyad informed us on the authority of al- 
Awza'i; he said: Abu v Ammar narrated to me; he said: v Abd Allah lbn 
Farrukh narrated to me; he said: Abu Hurayrah narrated to me; he said: 

The Apostle of Allah said: I am the chief of the children of Adam. (Sunan 
Abu Ddwud: al-Muhammadi Press, Delhi, Vol. II, p. 286; see also Tahdhib, 
Vol. V, p. 356) 



Volume 1, Parts 1.2.2 

Muhammad Ibn Mus'ab informed us; he said: Al-Awza v i informed us on 
the authority of Abu v Ammar Shaddad; he on the authority of Wathilah 
lbn al-Asga\ he said: 

The Prophet said: Verily God chose Isma'il from the children of Ibrahim, 
He chose Banu Kinanah from the children of Isma'il, He chose the 
Quraysh from Banu Kinanah, He chose the Banu Hashim from the 
Quraysh, and He chose me from the Banu Hashim. ('AH Ibn Burhdn al- 
Din al-Halabi al-Shafi'i; Insan al-Uyunft Sirah al-Amin al-Mamin 
generally known as Sirah al-Halabiyah, Vol, I, pp. 28-29) 



Volume 1, Parts 1.2.3 

Abu Damarah al-Madani Anas Ibn v Iyad al-Laythi informed us; he said: 
Ja v far Ibn Muhammad Ibn v Ali informed us on the authority of his 
father, Muhammad Ibn v Ali Ibn Husayn Ibn v Ali Ibn Abi Talib: 

Verily the Prophet said: God divided the earth in two halves and placed 
(me) in the better of the two, then He divided the half in three parts, and 
I was in the best of them, (Sirah al-Halabiyah; Vol. I, p. 30) then He chose 
the Arabs from among the people, then He chose the Quraysh from 
among the Arabs, then He chose the Banu Hashim from among the 
Quraysh, then He chose the children of v Abd al-Muttalib from among the 
Banu Hashim, then He chose me from among the children of Abd al- 
Muttalib. 



Volume 1, Parts 1.2.4 



v Arim Ibn al-Fadl al-Sudusi and Yunus Ibn Muhammad al-Muwaddib 
(tutor) informed us; they said: Hammad Ibn Zayd informed us on the 



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authority of ' Amr i.e. Ibn Dinar, he, on the authority of Muhammad Ibn 
v Ali; he said: 

The Prophet of God said: Verily God chose the Arabs, then from among 
them He chose Kinanah, or Nadr Ibn Kinanah, then from among them 
He chose the Quraysh, then from among them He chose the Banu 
Hashim, and from them He chose me. 



Volume 1, Parts 1.2.5 

He (Ibn Sa v d) said: Ya v qub Ibn Ishaq al-Hadrami informed us; he said: 
AKAla Ibn Khalid informed us; he said: 'Abd Allah Ibn v Ubayd Ibn 
v Umayr informed us; he said: 

The Prophet of Allah said: Verily Allah chose the Arabs, then He chose 
the Kinanah from among the Arabs, then He chose the Quraysh from 
among the Kinanah, then He chose the Banu Hashim from among the 
Quraysh, and He chose me from among the Banu Hashim. (Sirah al- 
Halablyah, Vol. I, p. 28) 



Volume 1, Parts 1.2.6 

He (Ibn Sa v d) said: IsmaMl Ibn Ibrahim al-Asadi informed us on the 
authority of Yunus, he on the authority of Hasan; he said: 

The Prophet of Allah said: I am superior among the Arabs. 



Volume 1, Parts 1.2.7 

Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi informed us on the 
authority of his father; he on the authority of Abu Salih, he on the 
authority of Ibn v Abbas: 

In the course of the commentary of the verse: "he is a Prophet from 
among yourselves. (Al-Qur'an, Surah 9:128) He said: O people of Arabia 
you have given him birth. 



Volume 1, Parts 1.2.8 

Abu Nu'aym al-Fadl Ibn Dukayn informed us he said: AKAla Ibn v Abd 



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al-Karim informed us on the authority of Mujahid; he said: 

The Prophet was travelling by night with a guide, suddenly he heard a 
singing camel-driver and his kinsmen were with him, then he said to his 
comrade: "What a lucky meeting, if we happen to approach them: 
thereupon we hastened and joined these men. The Prophet of God asked 
them to wich tribe they belonged. They replied that they belonged to 
Mudar. He, then, said: I also belong to Mudar, our singing camel-driver 
had grown weak, so hearing your singing camel-driver we came to you. 



Volume 1, Parts 1.2.9 

v Ubayd Allah Ibn Musa al-'Abasi informed us; he said: Sufyan Ibn Said 
al-Thawri informed us on the authority of Habib Ibn Abi Thabit, he, on 
the authority of Yahya Ibn Ja v dah; he said: 

The Prophet of Allah met a party of riders and asked them as to which 
tribe they belonged. They replied thet they belonged to Mudar. Then he 
said: I also belong to Mudar. Thereupon they said: O Prophet of Allah, 
every two of us are riding one camel and we have no provision except al- 
as wadan (date and water). He (the Prophet) said; Likewise every two 
men of us are riding one camel and also we have no provision except date 
and water. 



Volume 1, Parts 1.2.10 

'Abd al-Wahhab Ibn v Ata al-Ijli informed us; he said: Hanzalah Ibn Abi 
Sufyan al-Jumahi informed us on the authority of Tawus; he said: 

The Prophet of Allah, while going on, heard the voice of a singing camel- 
driver, he went towards it and approach them and said: Our singing 
camel-driver had grown weak and we heard the voice of your singing 
camel-driver and we came here to hear him. Then he asked them as to 
which tribe they belonged. They replied that they belonged to the Mudar. 
He, the Prophet said: I also belong to the Mudar. They said: O Prophet of 
Allah the first man who first sang in driving camels was a slave whom, in 
a journey, his master struck at his hands with a stick which broke. The 
slave began to say: O my hands! O my hands! move on! move on! 
Hearing this voice the camels began to move on. 



Volume 1, Parts 1.2.11 



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Ma'n Ibn v Isa al-Ashja v i al-Qazzaz (silk-merchant) informed us; he said: 
Mu'awiyah Ibn Salih informed us on the authority of Yahya Ibn Jabir 
who had seen some Companions of the Prophet; he said: 

The people of the Banu Fuhayrah came to the Prophet and said to him: 
You belong to us. He replied: Verily, (the archangel) Gabriel has 
informed me that I belonged to Mudar. 



Volume 1, Parts 1.2.12 

Yazd Ibn Harun informed us, saying Al- v Awwam Ibn Hawshab informed 
us; he said: Mansur Ibn al-Mu'tamar related to se on the authority of 
Rib v i Ibn Hirash, he on the authority of Hudhayfah: 

He mentioned Mudar in his speech in which he said that the chief 
(sayyid) of mankind, i.e. the Prophet, belonged to them 



Volume 1, Parts 1.2.13 

'Affan Ibn Muslim informed us, he said: v Abd al- Wahid Ibn Ziyad 
informed us; he said: Ma'mar informed us on the authority of al-Zuhri; 
he said: 

A deputation of Kindah, members of which had put on striped garments 
with brocade, covered collars and sleeves, waited on the Prophet who 
asked them if they had embraced Islam; they said: Yes; thereupon he 
ordered them to take off the garments. He (Zuhri) said: they said to the 
prophet; v O children of v Abd Manaf ! you are the descendants of (the 
king) Akil al-Murar, He (Zuhri) said: The Prophet said to them: Discuss 
this point of genealogy with v Abbas and Abu Sufyan. He (Zuhri) said: 
They said that they were not prepared to discuss with any one else; 
thereupon (the Prophet) said: We the descendants of al-Nadr Ibn 
Kinanah are not prepared to prefer any one else to our mother, nor to 
claim a spurious father. 



Volume 1, Parts 1.2.14 

Ya'qub Ibn Ibrahim Ibn Sa v d al-Zuhri informed us on the authority of 
his father, he on the authority of Salih Ibn Kaysan, he on the authority of 
Ibn Shihab; he said: 



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We have been informed that the Prophet said to the deputationists of 
Kindah, who waited on him at Madinah and who considered Banu 
Hashim to be a branch of their tribe: We the descendants of al-Nadr Ibn 
Kinanah will never prefer anyone else to our mother nor shall we claim 
anyone other than our father (i.e. trace our genealogy to any person other 
than our father). 



Volume 1, Parts 1.2.15 

He (Ibn Sa'd) said: Ma'n Ibn v Isa informed us; he said, Ibn Abi Dhib 
informed us on the authority of his father: 

That it was said to the Prohet that there were certain people of the (tribe 
of) Kindah who believed him to be one of them. Thereupon the Prophet 
said: Al- Abbas Ibn v Abd al-Muttalib and Abu Sufyan Ibn Harb asserted 
this in Yaman for safety's sake; God forbid that we may charge our 
mothers with adultery or disown our fathers; we are the descendants of 
al-Nadr Ibn Kinanah and he is a liar who says otherwise. 



Volume 1, Parts 1.2.16 

v Affan Ibn Muslim informed us; he said: Hammad Ibn Salamah 
informed us; he said: v Agil Ibn Talhah informed us on the authority of 
Muslim Ibn Haysam; he on the authority of Ash v ath Ibn Qays; he said: 

I waited on the Prophet with a deputation of the (tribe Of) Kinanah which 
did not consider me the best of them, but I said to the Prophet: We 
believe you belong to our tribe; he replied: We are the descendants of al- 
Nadr Ibn Kinanah, we do not disown our mother, nor do we deny our 
father. Thereupon al-Ash'ath said: I shall not like to hear from anyone 
denying to teh Quraysh as being descended from al-Nadr Ibn Kinanah, 
otherwise I shall flog him in punishment. 



Volume 1, Parts 1.2.17 

He (Ibn Sa v d) said: Ma'n Ibn v Isa informed us; he said: Ibn Abi Dhib 
informed us on the authority of one who is not suspected of 
untrustworthiness; he informed us on the authority of 'Amr Ibn al- v As 
that the Prophet said: 

I am Muhammad Ibn v Abd Allah. And he traced his lineage till he 



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reached al_Nadr Ibn Kinanah, so whoever tells otherwise speaks a lie. 



Volume 1, Parts 1.2.18 

Yazid Ibn Harun and 'Abd Allah Ibn Numayr informed us; they said: 
Isma'il Ibn Abi Khalid informed us on the authority of Qays Ibn Abi 
Hazim: 

That a man came to the Prophet, while standing before him, he began to 
tremble in terror; the Prophet said to him: Be patient, I am not a king, I 
am only the son of a Qurayshite woman who used to eat qadid (sliced 
meat dried in sun). 



Volume 1, Parts 1.2.19 

He (Ibn Sa'd) said: Hushaym Ibn Bashir informed us: he said: Husayn 
informed us on the authority of Abu Malik, he said: 

The prophet had relationship with all the branhes of the Quraysh and 
there was no sub -tribe which had not a share in his relationship; it is why 
God said to him: Say (O Prophet), I do not want a return for my 
solicitations but that you should show considerations for my relationship 
and protect me. 



Volume 1, Parts 1.2.20 

He (Ibn Sa'd) said: Sa'id Ibn Mansur informed us; he said: Hushaym 
informed us; he said: Dawud informed us on the authority of Sha v bi: he 
said: 

There were divergent interpretations of this verse; ... so it was written to 
Ibn v Abbas who replied that the Prophet had relationship with all the 
branches of the Quraysh and there was no sub-tribe which had not a 
share in his genealogy, so God the Most High and Exalted revealed to 
him: Say (O Prophet!), I want no return for my solicitations except the 
relationship that subsists between us, you should have a consideration for 
it and protect me. (Surah 42:23) 



Volume 1, Parts 1.2.21 



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Ya v qub Ibn Ishaq al-Hadrami informed' us; he said: 'Amr Ibn Abi 
Za'idah informed us; he said: 

I heard v Ikrimah interpreting the verse of God ... He said: There was 
scarcely a sub -tribe of the Quraysh, which had not a relationship with the 
Prophet; so he said to them if they were not protecting him for what he 
had brought to them, they could protect him for his relationship. 



Volume 1, Parts 1.2.22 

Ahmad Ibn v Abd Allah Ibn Yunus informed us; he said: Isra'il informed 
us on the authority of Salim, he on the authority of Sa'id Ibn Jubayr: 

In the interpretation of the verse ... He interpreted it thus: Show me 
consideration of my relationship with you. 



Volume 1, Parts 1.2.23 

He (Ibn Sa'd) said: Wakf Ibn al-Jarrah informed us on the authority of 
his father, he on the authority of Isra'il, he on the authority of Abu Ishaq, 
he on the authority of al-Bara Ibn 'Azib; (second chain), he (Ibn Sa v d) 
said: v Ubayd Allah Ibn Musa al- v Abasi, Qabisah Ibn 'Uqbah al-Suwa'i 
and al-Dahhak Ibn Makhlad al-Shaybani informed us; they said: Sufyan 
al-Thawri informed us on the authority of Abu Ishaq, he on the authority 
of al-Bara Ibn 'Azib; (third chain) he (Ibn Sa v d) said: Wahb Ibn Jarir 
Ibn Hazim, 'Affan Ibn Muslim and Hisham Abu al-Walid 'Abd al-Malik 
al-Tayalisi said: Shu v bah informed us on the authority of Abu Ishaq; he 
on the authority of al-Bara Ibn 'Azib 

That he heard the Prophet reciting on the day of Hunayn: "I am a 
Prophet and there is no falsehood in (this claim), and I am the grandson 
(lit: son) of Abd al-Muttalib." 



Volume 1, Parts 1.2.24 

He (Ibn Sa v d) said: "Al-Dahhak Ibn Makhlad al-Shaybani informed us 
on the authority of Shabib Ibn Bishr, he on the authority of 'Ikrimah, he 
on the authority of Ibn 'Abb As: 

"He interpreted the verse (Al-Qur'an, 26:219 and your turning in those 
prostrating) as from Prophet to Prophet, from Prophet to Prophet till 



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(Allah said) I shall raise you as a Prophet." 



Volume 1, Parts 1.2.25 

He (Ibn Sa v d) said: Sa'id Ibn Sulayman al-Wasiti and Muhammad Ibn al- 
Sabbah al-Bazzaz (cloth-merchant) informed us on the authority of 
Isma'il Ibn Ja'far; he said: v Amr i.e. Ibn Abi 'Amr the mawla of al- 
Muttalib informed us on the authority of Sa'id i.e. al-Magburi; he 
informed us on the authority of Abu Hurayrah, saying: 

The Prophet said: I have been raised in the best period of mankind i.e. 
every successive period was better and mine is the best. 



Volume 1, Parts 1.2.26 

He (Ibn Sa v d) said: Abd al-Wahhab Ibn v Ata aKIjli informed us on the 
authority of Said Ibn Abi 'Arubah, he on the authority of Qatadah; he 
said: 

It has been mentioned to us that the Prophet said: When God wants to 
raise a prophet He chooses the best tribe of the people and then He 
chooses the best man. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

3. ACCOUNT OF THE PROPHETS FROM WHOM THE 
APOSTLE OF ALLAH WAS DESCENDED 



Volume 1, Parts 1.3.1 

He (Ibn Sa v d) said: Muhammad Ibn Abi Sufyan Humayd aKAbdi 
informed us on the authority of Sufyan Ibn Sa'id al-Thawri, he on the 
authority of Hisham Ibn Sa v d, he on the authority of Sa'id al-Magburi, he 
on the authority of Abu Hurayrah; he said: 

The Prophet said: All people are children of Adam and Adam rose from 
the dust. 



Volume 1, Parts 1.3.2 



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He (Ibn Sa'd) said: Al-Fadl Ibn Dukayn and Muhammad Ibn 'Abd Allah 
al-Asadi said: Sufyan informed us on the authority of 'AtA Ibn al-Sa'ib, 
he on the authority of Sa'id Ibn Jubayr; he said: 

Adam was born in the land called Dahna (a plateau). (Al-Tabari, Vol. 1, 
P. 60) 



Volume 1, Parts 1.3.3 

He (Ibn Sa'd) said: Muhammad Ibn 'Abd Allah al-Asadi and Khallad 
Ibn Yahya said: Mis'ar informed us on the authority of Abu Hasin; he 
said: 

Sa'id Ibn Jubayr said to me: Do you know why Adam was named Adam? 
Because he was created from the skin of the earth. (Al-Tabari, Vol. 1, p. 
46) 



Volume 1, Parts 1.3.4 

He (Ibn Sa'd) said; Hawdhah Ibn Khalifah informed us, saying: v Awf 
informed us on the authority of Qusamah; he said: I heard Abu Musa al- 
AslTari saying: The Prophet said: 

Verily Allah created Adam out of handful of dust, He seized from every 
kind of soil of the earth, so the children of Adam became of various types 
according to the soil; such as red, white, black and other shades of them, 
soft and hard, and stinking and good. 



Volume 1, Parts 1.3.5 

He (Ibn Sa v d) said: v Amr Ibn Asim al-Kilabi informed us saying: al- 
Mu v tamar Ibn Sulayman informed us on the authority of 'Asim al-Ahwal 
(squint-eyed), he on the authority of Abu Qulabah; he said: 

Adam was created out of the skin of the earth of each type-black, red, 
white, hard and soft; and al-Hasan said something similar to it; and that 
his trunk was created out of a levelled ground. 



Volume 1, Parts 1.3.6 



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He (Ibn Sa v d) said: Abu Qatan 'Amr Ibn al-Haytham informed us 
saying: Shu'bah informed us on the authority of Abi Hasin, he on the 
authority of Sa'id Ibn Jubayr; he said: 

Adam was called Adam because he was created from the crust of the 
earth and he was called Insan (forgetful) because he forgot. 



Volume 1, Parts 1.3.7 

He (Ibn Sa v d) said: Husayn Ibn Hasan al-Ashqari informed us saying: 
Ya v qub Ibn v Abd Allah al-Qummi informed us on the authority of Ja'far 
i.e. Ibn Abi al-Mughirah, he on the authority of Sa'id Ibn Jubayr, he on 
the authority of Ibn Mas'ud; he said: 

Allah sent Iblis who obtained from the crust of the earth its sweet and 
saltish (clay), then (Allah) created Adam; whoever is created of his sweet 
part will enter heaven although he be the son of an impious person, and 
whoever is created out of the saltish part will enter hell although he be 
the son of a pious person. For this reason Iblis said (to Allah): Am I to 
prostrate before one whom Thou hast created out of clay? He said this 
because he had brought the clay and Adam was so named because he was 
created out of the crust of the earth. (Al-Tabari, Vol. I, p. 46) 



Volume 1, Parts 1.3.8 

He (Ibn Sa v d) said: Al-Hasan Ibn Musa al-Ashyab and Yunus Ibn 
Muhammad al-Muwaddib said: Hammad Ibn Salamah informed us on 
the authority of Thabit al-Bunani, he on the authority of Anas Ibn Malik; 
he said: The Prophet, may Allah bless him, said: 

When Allah fashioned Adam, He left him until He liked. In the meantime 
Iblis went on circumambulating round him; when he discovered him to 
the hollow, he said: this creature will not straighten. 



Volume 1, Parts 1.3.9 

He (Ibn Sa v d) said: Mu v adh Ibn Mu'adh aKAnbarl informed us, saying: 
Sulayman al-Taymi informed us saying: Abu 'Uthman al-Nahdi informed 
us on the authority of Salman al-Farisi or Ibn Masud; he said: 

Allah kneaded the clay of Adam for forty nights or he said forty days, 

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then He struck it with His hand and then its pleasant portion came into 
His right hand and noxious portion into His left hand. Then He mixed 
them. He (Ibn Sa'd) said: it is why He brings living things out of the dead 
and dead ones from the living. 



Volume 1, Parts 1.3.10 

IsimTil Ibn v Abd Allah Ibn Abi Uways al-Madani informed us saying: 
My father related to me on the authority of v Awn Ibn 'Abd Allah Ibn al- 
Harith al-Hashimi, he on the authority of his brother v Abd Allah Ibn 
v Abd Allah Ibn al-Harith, he on the authority of his father; he said: The 
Prophet said: 

Verily Allah created Adam with His own hand. (Al-Qur'an, 23:12-14; 32; 

7, etc) 



Volume 1, Parts 1.3.11 

He (Ibn Sa'd) said: Isma'il Ibn v Abd al-Karim al-San v ani informed us; he 
said: 'Abd al-Samad Ibn Ma v qil related to me saying: I heard Wahb Ibn 
Munabbih saying: 

Allah created the cildren of Adam as He liked and from whatever He 
liked, so they became what they are, so blessed be Allah, the best of 
Creators. He created him from dust and water and out of them his flesh, 
blood, hair bones and all his body. This is the beginning of the creation of 
the children of Adam. Then breath was blown into him; with which he 
stands, sits, hears, sees, and knows what the animals know, and avoids 
what they avoid. Then soul was given to him with which he discerns right 
from wrong and guidance from misguidance, and fears, goes ahead, 
conceals, learns, and manages all his affairs. 



Volume 1, Parts 1.3.12 

He (Ibn Sa v d) said: Khallad Ibn Yahya informed us saying: Hisham Ibn 
Sa'd informed us, saying: Zayd Ibn Aslam informed us on the authority 
of Abu Salih, he on the authority of Abu Hurayrah; he said: 

The Prophet said: When Allah created Adam, He touched his back and 
all souls which are to be created up to the day of resurrection fell from 
his back, then He created a glow of light between their eyes, then He 



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presented them to Adam who asked as to who they were. (Allah) said: 
Your offspring. Then he saw a man whose light was much liked by him 
and he (Adam) inquired about him. He was informed that his name was 
Dawud. Then he inquired as to how long he will live; he was informed 
that his life would be sixty years. Then Adam said: Enhance his life by 
forty years and the same may be diminished from mine. He (Allah) said: 
That it was to be noted and sealed and that there would be no change in 
it. He (the Prophet) said: When Adam's life came to an end and the angel 
of death came to him: he (Adam) said: Do not yet remain forty years out 
of my life? He was informed that these he had bestowed an Dawud, one 
of his offspring. The Prophet remarked that he denied it and like him his 
children also deny: and Adam forgot, so his children forgot: and Adam 
committed a mistake and so his children commit mistakes. (Al-Tabari, 
Vol.1 p.77,78) 



Volume 1, Parts 1.3.13 

Al-Hasan Ibn Musa al-Ashyab informed us, saying: Hammad Ibn 
Salamah informed us on the authority of v Ali Ibn Zayd, he on the 
authority of Yusuf Ibn Mihran, he on the authority of Ibn Abbas; he said: 

When the verse of faith was revealed, the Prophet said: The first person 
who denied was Adam; he denied thrice: once when Allah created Adam, 
touched his back, took out his offspring and presented them to him, he 
saw among them a person with light and asked Allah which of his 
offspring he was. He (Allah) said: It is your offspring, Dawud. Then he 
inquired about his age which was said to be sixty years. Thereupon he 
prayed to Allah to add to his age. He (Allah) said: No! save that you have 
your own life diminished equal to the period you want to add to his age. 
The Prophet said that Adam life was destined to be one thousand years. 
Thereupon Adam said: O my Lord ! add to his life from mine. Then forty 
years were added to it and a ducument was executed and the angels were 
witnesses to it. When Adam was at the point of death and the angels came 
to extract his soul, he said that forty years of his life still remained. They 
replied that he had donated those years to his offspring, Dawud. 
Thereupon he said: O my Lord! I did not do it. Then Allah revealed that 
book and the witnesses gave evidence: then Allah completed one 
thousand years of Adam's life, and one hundred years of Dawud's life. 
(Al-Tabari, Vol.I,p.78) 



Volume 1, Parts 1.3.14 

He (Ibn Sa v d) said: IsmaMl Ibn Ibrahim al-Asadi, who is Ibn v Ulayyah, 

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informed us on the authority of Kulthum Ibn Jabr, be on the authority of 
Sa'id Ibn Jubayr, he on the authority of Ibn v Abbas, about His (Allah's) 
words: 

"And (remember) when thy Lord brought forth from the children of 
Adam, from their reins, their seed, and made them testify of themselves, 
(saying): Am I not your Lord? They said: Yea, verily! We testify." (Al- 
Qur'an 7:172) (Ibn v Abbas said): Then your Lord touched the reins of 
Adam, then all the souls, that He is to create till the day of resurrection, 
emerged at Na'man, beyond v Arafat; then He obtained a covenant from 
them. Am I not your Lord? They said: Yea, verily! We testify. 



Volume 1, Parts 1.3.15 

Isma'il said: 

Rabi'ah Ibn Kulthum related to us, on the authority of his father, in this 
hadith. "They said: Yea, verily! we testify: (That was) lest ye should say 
at the Day of Resurrection: Lo! of this we were unaware." 

Volume 1, Parts 1.3.16 

He (Ibn Sa v d) said: Sulayman Ibn Harb informed us saying: Hammad 
Ibn Zayd informed us on the authority of Kulthum Ibn Jabr, he on the 
authority of Sa'id Ibn Jubayr, he on the authority of Ibn v Abbas, he said: 

Your Lord touched the reins of Adam at Na'man, this very Na'man, (i.e. 
Na'man al-Arak, a valley beyond v Arafah) and brought forth every soul 
that He is to create up to the Day of Resurrection; then He (Allah) 
obtained the covenant. (Ibn Jubayr) said: then he recited: "And 
(remember) when thy Lord brought forth from the children of Adam, 
from their reins, their seed, and made them testify of themselves, 
(saying): Am I not your Lord? They said: Yea, verily! We testify." (That 
was) lest ye should say at the Day of Resurrection: Lo! of this we were 
unaware; Or lest you should say: (It is) only (that) our fathers ascribed 
partners to Allah of old [and we were (their) seed after them.]" (Al- 
Qur'an 7:172-3) 



Volume 1, Parts 1.3.17 

Sa'id Ibn Sulayman al-Wasiti informed us saying: Mansur i.e. Ibn Abi al- 

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Aswad informed us on the authority of 'Ata Ibn al-Sa'ib, he on the 
authority of Sa'id Ibn Jubayr, he on the authority of Ibn v Abbas; he said: 

Allah created Adam on a mound, then touched his reins and brought 
forth every soul that He is to create upto the Day of Resurrection, saying: 
"Am I not your Lord? They said: Yea, verily. "He (Ibn v Abbas) said: 
Allah says: "We testify. (That was) lest ye should say at the Day of 
Resurrection: Lo! of this we were unaware." (Al-Qur'an 7:172) Sa'id Ibn 
Jubayr says: They hold the view, the covenant was made that day. 



Volume 1, Parts 1.3.18 

He (Ibn Sa'd) said: Abu Hudhayfah al-Nahdi Musa Ibn Mas'ud informed 
us (saying): Zuhayr Ibn Muhammad informed us on the authority of 
v Abd Allah Ibn Muhammad Ibn v Aqil, he on the authority of v Abd al- 
Rahman Ibn Yazid al-Ansari, he on the authority of Abu Lubabah Ibn 
v Abd al-Mundhir: 

Verily the Prophet said: Friday is the chief of days and greatest of them 
before Allah. He created Adam in that day, he was cast on the earth in 
that day and in that day Allah made him die. (Al-Tabari, Vol.I,p.57) 



Volume 1, Parts 1.3.19 

He (Ibn Sa v d) said: v Affan Ibn Muslim informed us (saying): Hammad 
Ibn Salamah informed us on the authority of Muhammad Ibn v Umar, he 
on the authority of Abu Salamah, he on the authority of v Abd Allah Ibn 
Salam; he said: 

Allah created Adam in the later part of Friday. (Al-Tabari, Vol.I,p.58) 



Volume 1, Parts 1.3.20 

'Amr Ibn al-Haytham informed us (saying): SlnTbah informed us on the 
authority of Hakam, he on the authority of Ibrahim; he said: Salman 
said: 

The first part created of Adam was his head, and his body was created 
which he was seeing. He (Salman) said: His two feet still remained when 
it was the time of v Asr (the declining day), then he said: O Lord of the 
night! quicken, the night is approaching, and Allah said: "for man was 



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very hasty". (Al-Qur'an 17:11) Probably a mistake or misprint since in 
the Qur'an the verse runs. The second verse on the subject is ("Man is 
made of haste"). (Al-Qur'an 21:37); Al-Tabari quotes the verse correctly. 
See Vol. I,p.58 



Volume 1, Parts 1.3.21 

He (Ibn Sa v d) said: Muhammad Ibn Humayd aKAbdi informed us on 
the authority of Ma'mar, he on the authority of Qatadah relating to His 
(Allah's) words, min tin (from clay); he said: 

Adam was extracted out of the earth. 



Volume 1, Parts 1.3.22 

He (Ibn Sa v d) said: Muhammad Ibn Humayd aKAbdi informed us on 
the authority of Ma'mar, he on the authority of Qatadah relating to His 
(Allah's) saying: 

Anshana khalqan akhar (and then produced it as another creation); (Al- 
Qur'an 23:14) he said: some (people) say it refers to the growth of hair, 
while others say it refers to the blowing of soul (into his body). 



Volume 1, Parts 1.3.23 

Hammed Ibn Khalid al-Khayyat informed us on the authority of 
Mu v awiyah Ibn Salih, he on the authority of Rashid Ibn Sa'd; he said: 
v Abd al-Rahman Ibn Qatadah al-Sulami, who was one of the 
Companions of the Prophet, related to us: I heard the Prophet saying: 

Verily Allah created Adam, then He brought forth his seed from his reins 
and said: They will be in the heavens and I care not and they will be in 
the hell and I care not. Thereupon a man said: Then why should we do 
anything at all? He (Prophet) replied: for what is destined to happen. 



Volume 1, Parts 1.3.24 

Muhammad Ibn Muqatil al-Khurasanl informed us (saying): v Abd Allah 
Ibn al-Mubarak informed us: IsmaMl Ibn Rafi informed us that he heard 
Sa'id: al-Maqburi saying that Abu Hurayrah said: 

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The first part of Adam through which spirit passed were his eyes and 
nostrils; when the soul passed to other parts he sneezed, and Allah 
onsprired him to praise Him, which he did and Allah said to him: May 
your Lord show you mercy. Then Allah said to him: O Adam ! go to this 
group and say to them: Peace be on you, and see what they reply. He did 
accordingly, then he came back to the All Powerful Allah, Who asked 
him, although He is Omniscient, what they had said, He (Adam) said: 
they replied: On you be the peace and blessing of Allah. Then He (Allah) 
said to him: O Adam ! this will be (the form of) your greeting and that of 
your children. (Al-Tabari, Vol.I,p 48-9) 



Volume 1, Parts 1.3.25 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father, he on the authority of Abu Salih, he on the 
authority of Ibn v Abbas; he said: 

When spirit was blown into Adam, he sneezed and said: All praise be to 
Allah, the Lord of the worlds. Then Allah said: May thy Lord bless thee! 
Ibn v Abbas said: His mercy went before His wrath. 



Volume 1, Parts 1.3.26 

He (Ibn Sa v d) said: v Affan Ibn Muslim and Hasan Ibn Musa al-Ashyab 
informed us; they said: Hammad Ibn Salamah informed us on the 
authority of ' Ali Ibn Zayd, he on the authority of Yusuf Ibn Mihran, he 
on the authority of Ibn v Abbas; he said: 

When Allah created Adam, his head touched the sky, then Allah 
established him on the earth and reduced him to sixty cubits into seven 
cubits. 



Volume 1, Parts 1.3.27 

He (Ibn Sa v d) said: 'Abd al-Wahhab Ibn v Ata aKIjli informed us on the 
authority of Sa'id, he on the authority of Qatadah, he on the authority of 
al-Hasan, he on the authority of 'Utayyi, he on the authority of Ubayyi 
Ibn Ka'b, he on the authority of the Prophet; he (Prophet) said: 

Verily Adam was very tall like a plam having thickly grown hair, but 
when he committed the error, his nakedness became apparent to him and 

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prior to it he had not seen it; so he began running in the heaven and a 
tree obstructed his path, and he said to it: Let me go. The tree said: No! 
I'll not let you go. The Prophet said: The Lord said to him: O Adam ! do 
you escape from me? He said: I feel ashamed, before Thee. (Al-Tabari, 
Vol.I,p.80) 



Volume 1, Parts 1.3.28 

He (Ibn Sa v d) said: Said Ibn Sulayman informed us: v Abbad Ibn al 
v Awwam informed us on the authority of Said Ibn Abi 'Arubah, he on the 
authority of Qatadah, he on the authority of al-Hasan, he on the 
authority of Ubayyi Ibn Ka v b: 

Who made a similar narration but did not ascribe it to the Prophet. 



Volume 1, Parts 1.3.29 

Hafs Ibn v Umar al-Hawdi informed us: Abu Hamzah Ishaq Ibn Rabf al- 
Attar informed us on the authority of al-Hasan, he on the authority of 
v Utayyi, he on the authority of Ubayyi Ibn Ka v b; he said: 

Adam was tall, of brown complexion, having curly hair as on a high palm- 
tree. 



Volume 1, Parts 1.3.30 

He (Ibn Sa v d) said: Yahya Ibn al-Sakan informed us: Hammad Ibn 
Salamah informed us: v Ali Ibn Zayd Ibn Jud'An informed us on the 
authority of Sa'id Ibn al-Musayyib; he said: The Prophet, may Allah's 
peace be on him, said: 

The people of heaven will enter it without clothes, beardless, having curly 
hair, with collyrium applied to their eyes and with the stature of Adam, 
sixty cubits into seven cubits. 



Volume 1, Parts 1.3.31 

He (Ibn Sa v d) said: Ahmad Ibn 'Abd Allah Ibn Yunus informed us: 
Fudayl Ibn v Iyad informed us on the authority of Hisham, he on the 
authority of al-Hasan; he said: 

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Adam wept for heavens for three hundred years. 



Volume 1, Parts 1.3.32 

'Amr Ibn al-Haytham and Hashim Ibn al-Qasim al-Kinani informed us; 
they said: Al-Mas v udi informed us, on the authority of Abu v Umar al- 
Shami, he on the authority of v Ubayd Ibn al-Khashkhash, he on the 
authority of Abu Dharr; he said: 

I asked the Prophet, may Allah's peace be on him, who was the first 
Prophet? He replied: It was Adam. I said: Was he a Prophet? He said: 
Yes! the one with whom Allah had talked. He (Abu Dharr) said: How 
many of them are Mursal (Messengers)? He (Prophet) replied: A large 
number, that is three hundred and fifteen. (315) 



Volume 1, Parts 1.3.33 

He (Ibn Sa v d) said: Abu Salamah Musa Ibn IsmaMl al-Tabudhaki 
informed us: Hammad Ibn Salamah informed us on the authority of 
v Abd Allah Ibn 'Uthman Ibn Khuthaym, he on the authority of Sa'id Ibn 
Jubayr, he on the authority of Ibn v Abbas; he said: 

Adam had four children comprising of two twins, one male and one 
female in each pair. The sister born with the agriculturist was pretty and 
the other born with the herdsman was ugly. So the agriculturist said: I 
have better claim on her. The herdsman said: I have better claim on her. 
The herdsman said: Woe to thee ! dost thou want preference over me 
because of her beauty. Come on! Let us each make an offering. If thy 
offering is accepted, thou wilt have better claim on her, and if my 
offering is accepted I shall have better claim on her. He (Ibn v Abbas) 
said: Both of them offered offerings and the herdsman offered a white 
ram with large eyes, strong horns, while the agriculturist brought forth 
some food. The ram was accepted and it was preserved in the heaven for 
forty autumns and the same ram was slaughtered by Ibrahim. 
Thereupon the agriculturist said (to the herdsman): I shall kill thee. The 
herdsman replied: "Even if thou stretch out thy hand against me to kill 
me, I shall not stretch out my hand against thee to kill thee, Lo! I fear 
Allah, the Lord of the worlds. Lo! I would rather thou shouldst bear the 
punishment of the sin against me and thine own sin and become of the 
owners of the fire. That is the reward of the evildoers." (Al-Qur'an 5:28- 
29) Then he kill him. The sinners among Adam's children are the 
progeny of this tansgressor. (Al-Tabari, Vol.I,p.70) 



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Volume 1, Parts 1.3.34 

He (Ibn Said) said: Musa Ibn IsimTil informed us: Hammad Ibn 
Salamah informed us on the authority of v Ali Ibn Zayd, he on the 
authority of Yusuf Ibn Mihran, he on the authority of Ibn 'Abbas; he 
said: 

Adam used to wed his daughter of one twin pair with the son of the other 
and vice versa. 



Volume 1, Parts 1.3.35 

He (Ibn Sa v d) said: Hafs Ibn v Umar al-Hawdi informed us: Ishaq Ibn al- 
Rabf informed us on the authority of al-Hasan, he on the authority of 
v Utayyi, he on the authority of Ubayyi Ibn Ka v b; (he said): 

Verily when the hour of Adam's death approached, he said to his sons: O 
my sons ! find a fruit of the heaven which I urgently desire. His sons went 
out, and they were searching fruit for his disease. In the meantime they 
met the angels of Allah, who asked them: O sons of Adam ! what do you 
want? They said: Our father wants a heavenly fruit so we are seeking it. 
They said: Go back, the command of Allah has been carried out; their 
father had expired. Then the angels seized Adam, washed his body, 
perfumed it and enshrouded it, and they dug a grave and prepared a 
burial place. Then an angel came forward to say funeral prayers; other 
angels stood in a row behind him, and Adam's children behind them. 
Then they placed the body in the grave and levelled it. Then they said: O 
children of Adam ! this is your way and this will be your practice. 



Volume 1, Parts 1.3.36 

He (Ibn Sa v d) said: Sa'id Ibn Sulayman informed us: Hushaym informed 
us: Yunus Ibn v Ubayd informed us on the authority of Hasan who said: 
v Utayyi al-Sa v di informed us on the authority of Ubayyi Ibn Ka v b; he said: 

When Adam was on the point of his death he said to his sons: Go and 
find out a heavenly fruit. His sons went out. When they came face to face 
with the angels, they said: Whither do you intend (to go)? They said: Our 
father had sent us to bring forth a heavenly fruit. They said: Go back, it 
is over. They returned accompanied by the angels till they came near 
Adam. When Eve saw them (angels) she was scared and came near Adam 

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to be close to him. Adam said to her: Be away from me, because of thee I 
suffered, make room between me and the angels of my Lord. So they 
extracted his soul, then washed his body, enshrouded it and perfumed it. 
Then they said funeral prayers over him and digging a pit they interred 
him and said: O children of Adam ! this is the practice to be followed for 
your dead. 



Volume 1, Parts 1.3.37 

He (lbn Sa v d) said: Khalid Ibn Khidash Ibn v Ajlan informed us: v Abd 
Allah lbn Wahb informed us on the authority of 'Amr Ibn al-Harith, he 
on the authority of Yazid Ibn Abi Habib, he on the authority of one who 
narrated on the authority of Abu Dharr; he said: 

I heard the Prophet, may Allah bless him, saying: Allah created Adam 
out of three kinds of soil, black, white and fertile. 



Volume 1, Parts 1.3.38 

He (Ibn Sa v d) said: Khalid lbn Khidash informed us: Hammad Ibn Zayd 
informed us on the authority of Khalid al-Hadhdha; he said: 

Once I went out and heard people say that al-Hasan had said; so I met 
him and said: O Abu Sa'id! Was Adam created for sky or for earth? He 
said: O Abu Manazil ! what do you mean by this? He was created for the 
earth. I (al-Hadhdha) said: Do'nt you see if he had abstained from eating 
the fruit of (the prohibited tree). He said: Since he was created for the 
earth it was necessary for him to eat it. 



Volume 1, Parts 1.3.39 

Khalid Ibn Khidash informed us: Khalid Ibn 'Abd Allah informed us on 
the anthority of Bayan, he on the authority of al-Sha v bi, he on the 
authority of Ja v dah Ibn Hubayrah: he said: 

The tree through which Adam was put to trial was vine; and the same is 
the cause of trial for his progeny. 



Volume 1, Parts 1.3.40 



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He (Ibn Sa'd) said: Khalid Ibn Khidash informed us: v Abd Allah Ibn 
Wahb informed us on the authority of Sa'id Ibn Abi Ayyub, he on the 
authority of Ja'far Ibn Rabi'ah and Ziyad, Mawla of Mus'ab; they said: 

The Prophet was asked if Adam was a Prophet or an angel. He replied: A 
Prophet who had discourse with Allah. 



Volume 1, Parts 1.3.41 

He (Ibn Sa v d) said: Knhalid Ibn Khidash informed us: v Abd Allah Ibn 
Wahb informed us on the authority of Ibn Lahfah, he on the authority of 
Harith Ibn Yazid Ibn v Ali Ibn Rabah, he on the authority of 'Uqbah Ibn 
'Amir, he on the authority of Apostle of Allah; verily he said: 

All human beings are the seeds of Adam an Eve. As the weight of a short 
measure of a sa will not bring advantage to anyone so Allah will not ask 
about your genealogy on the Day of Resurrection. The most honoured of 
you in the sight of Allah is the most pious of you. 



Volume 1, Parts 1.3.42 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us: My father 
informed me on the authority of Abu Salih, he on the authority of Ibn 
v Abbas; he said: 

Adam was externed from the Paradise between the Zuhr (afternoon) and 
^Asr (the declining of day) prayers. His stay in de Paradise had been half 
the day of the next world, and the day there is equal to one thousand 
years based on the calculation made by the people of this world. He was 
cast down on a mountain in India known as Nawdh and Eve cast at 
Juddah. Adam came down from Paradise bringing its breeze, which 
stuck to its trees and valleys and filled it with perfume. It is through the 
breeze which descended with Adam that perfumes grew, And they say 
that myrtle came down with him and the Black Stone also descended with 
him, and that it was more white than ice, and also Moses v staff which was 
of myrtle-wood from the Paradise and was ten cubits in length equal to 
the height of Moses. Myrrh and libanum also came with him. Then he 
was provided with anvil, hammer and pincers. When Adam descended 
down on the mountain, he saw an iron-bar on the mountain. So he said: 
It is from this. Then he began to break with the hammer the trees which 
had been old and withered. Then he kindled fire and burnt the iron-bar 
till it melted and the first thing made out of it was a knife with which he 
began to work, then he built an oven which was inherited by Nuh, and 

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from this oven gushed out boiling water bringing torment in India. 

When Adam made a pilgrimage (hajj) he placed the Black Stone at the 
mountain of Abu Qubays. It emitted light in dark nights as the bright 
moon, and illuminated Makkah. Only four years before Islam when 
menstruating women and unclean people touched it, it grew black and 
the Quraysh cast it down from Abu Qubays. Adam made forty 
pilgrimages from India to Makkah on foot. When Adam was cast down 
his head touched the sky and so he became bald and his children 
inherited that baldness. The beasts of the land were afraid of him and 
became wild. Adam could hear the voice of angels on that mountain and 
could feel the air of the heaven, so his body began to diminish in length 
till it was sixty cubits; this was his height till his death. None of his 
children was ever equal to him in beauty except Joseph. Then Adam said: 
O my Lord! I was Thy neighbour in Thy abode and there is no Lord to 
me except Thee and no Protector except Thee; I was eating every thing in 
comfort and living wherever I liked. Then Thou made me descend on this 
holy mountain where I heard the voices of the angels and saw them 
circumambulating round the Throne and felt the air and perfume of the 
Paradise, than Thou cast me on this land and diminished my stature to 
sixty cubits and I ceased to hear the voices (of the angels) and see them, 
and the air of the Paradise vanished. Thereupon Allah the Most Blessed 
and the Most High, replied: O Adam ! on account of your sins I did this 
with you. When Allah noticed the nakedness of Adam and Eve. 

He commanded him to slaugther a male sheep out of the eight pairs 
which Allah had cast from the Heavens. So Adam took the male sheep 
and slaughtered it. Then he obtained its wool which Eve span. Then 
Adam along with Eve weaved it. So Adam weaved a garment for himself 
and a shift and a head-covering for Eve. Both of them dressed themselves 
in their garments and met together on the day of Jam' a and therefore the 
day was named Jam' a ; they recognised each other at v Arafah and so it 
was named v Arafah. They wept for what they had lost, for two hundred 
years, and they did not eat nor drank anything for forty days. Then they 
began to eat and drink, and at that time they were on the mountain of 
Nawdh on which Adam was thrown down. He did not go to Eve for one 
hundred years, then he cohabited with her and she conceived and bore 
the first-born twins, Qabil (Cain) and his sister Lubud. Then she 
conceived again and bore another twins Habil (Abil) and his sister 
Iqlima. When they attained puberty, Allah commanded Adam to wed the 
first-born male to the second-born female and vice versa. By chance the 
twin-sister of Qabil was beautiful and the twin-sister of Habil was ugly. 
Adam made this proposal knows to Eve who put it before her sons. Habil 
consented to the proposal and Qabil resented it and said: It is not 
command of Allah, O Adam ! but it is thy proposal. Then Adam asked 

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them to present an offering (adding that) he whose offering would be 
consumed by celestial fire would have better claim (to win Lubud). Both 
of them agreed. 

Then Habil who was the owner of goats brought forth the best of them as 
well as butter and milk. Qabil, on the other hand was a tiller of land and 
took a sheaf of the worst quality. Then both of them ascended the 
mountain of Nawdh and Adam was with them. They presented their 
offerings and Adam prayed to his Lord; Qabil said to himself: I care little 
for the acceptance of my offering, but I shall never allow Habil to marry 
my sister. In the meantime celestial fire descended and consumed the 
offering made by Habil, leaving aside that of Qabil because he was not 
clean of heart. Then Habil went out and Qabil came to him, when (Habil) 
was with his flock and said to him: I shall slay you. He (Habil) said: Why 
will you kill me? He replied: Because Allah accepted thy offering and 
rejected mine and returned it to me, and that you will marry my 
beautiful sister, and I shall have to marry your ugly sister, and after 
today people will talk that you are superior to me. Habil said to him: 
"Even if thou stretch out thy hand against me to kill me, I shall not 
stretch out my hand against thee to kill thee, Lo ! I fear Allah, the Lord 
of the Worlds, Lo ! I would rather thou shouldst bear the punishment of 
the sin against me and thine own sin and become one of the owner of the 
Fire, That is the reward of evil-doers." (Al-Qur'an 5:28-29) As regards 
his saying: My sin signifies that thou shall be a sinner when thou killest 
me, which will be added to thy sins before killing me. Thereupon he 
killed him and then became repentant. He left his body and did not inter 
it. Then Allah sent a raven scratching up the ground, to show him how to 
hide his brother's naked corpse. (Al-Qur'an 5:31) 

He had killing him in the evening and next morning he was thinking what 
to do with it (corpse). Suddenly he saw a raven scratching the earth for a 
dead raven. Then he said to himself: Woe to me ! I did not even have the 
understanding of this raven to hide the naked corpse of my brother, (al- 
Tabari, Vol.I,p.68) As he said, Woe to me, he became repentant. Then he 
took Qabil in his hand and descended from the mountain of Nawdh. 
Thereupon Adam said to Qabil: Get out, you will always be frightened 
whenever you will come across some one and you will not feel peaceful. 
So none of his children passed by him but struck him. Once one of his 
sons who was blind came to him with his son, and the boy said to him 
that there was his father Qabil towards whom he (blind son) threw a 
stone which hit Qabil, and he died forthwith. Thereupon the blind man's 
son informed him that as a result of his throwing the stone his father 
Qabil had died. The blind man slapped his son who also succumbed to 
injury. Then the blind man said: Woe to me, I killed my father with my 
stone, and my son with my slap. 

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Subsequently Eve conceived and bore Shith and his twin sister 'Azura. 
He was named Hibat Allah (the gift of Allah); this name was derived 
from Habil, so Gabriel said to her when she gave birth to him: This is the 
gift of Allah in exchange for Habil and it is in Arabic Shith, in Syriac 
Shath and in Hebrew Sheth. Adam made his will for him. The day when 
Shith was born Adam was one hundred and thirty years old. "And when 
be covered her she bore a light burden, and she passed (unnoticed) with 
it". (Al-Qur'an, 7:189) 

Then he said: She stood and sat. Then Satan came to her in disguise and 
said to her: O Eve ! what is this inside of you. She replied: I know not. 
Then he said: May be one of the beasts like these. Then she said: I know 
not. Then he drew away from her till she felt some heaviness in her. 
Thereupon he appeared again before her and said: Eve ! how do you 
feel? She said: I am afraid it may be deformed like one with which you 
have frightened me, I can't remain standing when I stand. Then he 
suggested: If I pray to Allah I hope He will form him a human being like 
you and Adam, only if you name him after me. She said: Yes. Then he 
turned away from her and she said to Adam: An informer came to me 
and said to me that in my womb was a beast, and I also feel some burden 
and fear it may be as he has informed me. There was no worry to Adam 
and Eve save this, till she delivered it. About this Allah says: "They cried 
unto Allah, their Lord, saying: If Thou givest unto us aright we shall be 
of the thankful". (Al-Qur'an, 7:189) 

This was their prayer before the delivery. When a perfect boy was born 
to them, he (Satan) came to her and said: Will you not name him after me 
as you have promised? She asked him: What is your name? His name 
was ' Azazil. If he had mentioned this name she would have recognized 
him, so he said: My name is Harith. Thereupon she gave him the name of 
v Abd al-Harith who died, and Allah said: "But when He gave them 
aright, they ascribed unto Him Partners in respect of that which He had 
given them. High is He, Exalted above all that they associate (with 
Him)." (Al-Qur'an, 7:190, cf. al-Tabari, Vol. I, p. 75) 

Subsequently Allah revealed to Adam: There is a sanctuary opposite to 
my Throne, so go and erect a house for me and circumambulate round it 
as you have seen the angels doing round My Throne, and there I shall 
accept thy prayer and of thy sons who obey Me. Thereupon Adam said: 
O Lord ! how can I? I have no power and I have no guidance. Then Allah 
sent an angel who led Adam to Makkah. But on the way when Adam 
passed by a garden or a place pleasing to him he said to the angel to get 
down, but he said: Go on. At length he halted at Makkah. And on the 
way wherever he halted, it became a populated place, and from where he 
passed on, it became a wilderness and desolate. Then the House (of Allah) 

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was built with (material obtained from) five mountains-Sina, Zaytun. 
Lubnan, and Judi. Its plinth was made from Hira. When he had 
completed the work, the angel led him to v Arafat and instructed him in 
all the rituals which people perform even today. Then he returned to 
Makkah and circumambulated round the Ka v bah for a week. After that 
he returned to India and died on the mountain of Nawdh. Then Shith 
said to Gabriel to say funeral prayers over Adam. He said to him: Come 
forward and say funeral prayers over your father, and recite, Allah is 
great, thirty times, five as a part of obsequies and twenty-five in honour 
of Adam. Adam did not die as long as the number of his children and 
grand-children had not touched forty thousand people at Nawdh. Adam 
noticed in them adultery, drinking and disturbances, so he commanded 
the descendants of Shith and Qabil not to intermarry. The children of 
Shith kept Adam in a cave and appointed a watchman that none of the 
children of Qabil might approach him. And the persons who visited him 
and asked him to pray to Allah were the children of Shith. Then Adam's 
age was nine hundred and thirty six years. (The Bible gives his age as 900 
years only, vide Genesis: Chapter V, verse 6) 

After that a hundred persons of the children of Shith said: Lo ! we should 
see what our cousins i.e., the children of Qabil are doing. Then the group 
of one hundred persons descended from the mountain and came across 
the same number of ugly women of the children of Qabil who detained 
them. They stayed there as long as Allah willed. Then another party of a 
hundred men decided to discover what had happened to their men. They 
also descended down the mountain and the women detained them also. 
Then all the members of the Shith family descended and sin spread as 
they intermarried and mixed together and the children of Qabil 
multiplied in large numbers till they filled the whole earth and they were 
the same who were drowned in Nuh's deluge. 

Shith Ibn Adam begot Anush (Cf. Genesis V, 7) (Enos) and many others 
but with Shith left a will in favour of Anush. Then Anush begot Qaynan 
(Cf. Genesis V, 9) (Cainan) and many others but Anush left a will in 
Qaynan's favour. Then Qaynan begot Mahalalil (Mahalaleel) (Cf. Genesis 
V, 12) and a large number but the will was in his favour. Then Mahalalil 
begot Yaridh (Jared) (Cf. Genesis V, 15); and he is called al- Yaridh also. 
There were sonny children but the will was in his favour. During his days 
idols were made, and whoever liked abandoned Islam. Then Yaridh 
begot Khanukh (Enoch), (Cf. Genesis V, 18) who is the Prophet Idris, and 
manny others. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 



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4. ACCOUNT OF EVE 

Volume 1, Parts 1.4.1 

He (Ibn Sa'd) said: Hajjaj Ibn Muhammad informed us on the authority 
of Ibn Jurays, he on the authority of Mujahid respecting Allah's words 
("and from it created its mate") (AI-Qur'an, 4:1); He said: 

He (Allah) created Eve out of Adam's short rib, while he was asleep. 
Then he awoke and repeated Iththa, which signifies woman in Nabataean 
language. 



Volume 1, Parts 1.4.2 

He (Ibn Sa v d) said: Muhammad Ibn v Abd Allah al-Asadi informed us: 
Sufyan Ibn Sa'id al-Thawri informed us on the authority of his father, he 
on the authority of a mawla of Ibn v Abbas, he on the authority of Ibn 
v Abbas; he said: 

She was named Eve because she was the mother of all human being. (Cf. 
Genesis, 3:20) 



Volume 1, Parts 1.4.3 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father, he on the authority of Abu 
Salih, he on the authority of Ibn 'Abbas; he said: 

Adam was cast down in India and Eve at Juddah. Then he came in her 
search and reached Jam'a; then Eve joined him, and so the place was 
known as al-Muzdalifah, and they had come together at Jam'a so it was 
known as Jam'a. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

5. PROPHET IDRIS 

Volume 1, Parts 1.5.1 

Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi informed us on the 

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authority of his father, he on the authority of Abu Salih, he on the 
authority of Ibn v Abbas; he said: 

The first Prophet raised after Adam was Idris and he was Khinukh 
(Enoch) Ibn Yaridh (Jared), and he is al-Yaridh. So many of his noble 
deeds ascended the sky in one day, as from all mankind did not ascend in 
one month. So Iblis became envious of him and made his people disobey 
him. Thereupon Allah raised him to a high abode. Allah made him enter 
heaven and said: I am not going to extern him. This is from a long 
narration about Idris. Then Khinukh begot Mattushalikh (Methuselah) 
and several others, but he was the custodian. Then Mattushalikh (The 
word signifies: The Prophet died) begot Lamik (Lamech) and several 
others, and he was the trustee. Then Lamik begot Nuh. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 



6. PROPHET NUH 



Volume 1, Parts 1.6.1 



He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his fahter, he on the authority of Abu 
Salih, he on the authority of Ibn 'Abbas; he said: 

The day when Nuh was born, Lamik was eighty-two years old. 
(According to Genesis (Chapter V, verses 28-29) he was one hundred and 
eighty-two years old (182) There was none in those days to prohibit people 
from undesirable deeds, so Allah sent Nuh to them. He was four hundred 
and eighty years old (480) when he began preaching his mission, and 
continued for one hundred and twenty years (120). Then (Allah) 
commanded him to make an ark. He made her and mounted her when he 
was six hundred years old (600) they were drowned who were to be 
drowned. (Cf Genesis, Ch. 7) He lived after leaving the ark for three 
hundred and fifty years (350). Nuh begot Sam (Shem), the complexion of 
whose children is white and tawny, Ham whose children were of black 
and white complexion, and Yafith (Japeth) whose children were of fair 
and red complexion, and Kin'an (Canaan) (According to old Testament 
Canaan was the son of Ham and thus a grandson of Nuh; but he was not 
drowned, vide Genesis. Ch. 9, V. 18) who was drowned. The Arabs call 
him Yam as their proverb says: The head of our uncle is Yam. The 
mother of all of them was one. 

Nuh made the Ark at Nawdh and there the deluge started and Nuh 

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boarded the Ark and with him were his sons and daughtersin-law, the 
wives of his sons, and seventy-three (73) descendants of Shith, who had 
joined the fold of Islam; and thus there were eighty (80) people in the 
Ark. He loaded two pairs of all living species. The Ark was three hundred 
(300) cubits long, by the cubit of Nub's grand-father, and its width was 
fifty (50) cubits and its, height was thirty (30) cubits and it was six (6) 
cubits above water-level. It was closed but had three outlets; some of 
them were lower than the others. Then Allah made rain fall for forty 
nights and forty days. When the wild beasts and fowls suffered on 
account of rain, they came to Nuh and with him they grew tame; he 
loaded in the Ark two and two from every pair and bore the corpse of 
Adam which served as a screen between the males and females. They had 
boarded the Ark when ten days of the month of Rajab had passed and 
emerged from it on the tenth of Muharram. It is why he fasts on the tenth 
of Muharram who fasts. The water gushed in two halves; to this Allah 
refers in His words: "Then opened we the gates of heaven with pouring 
water". In this verse ... signifies ... "pouring water'. "And caused the 
earth to gush forth springs, so that the waters met for a predestined 
purpose". (AI-Qur'an, 54:11-12) In this verse ... signifies ... (We split the 
earth). In this way the water gushed in two halves, one half from the 
heavens and the other half from the earth and the water overflew the 
highest mountain by fifteen cubits. The Ark, therefore, with all in her, 
moved and went round the earth in six months. She did not rest on any 
thing till she approached the sanctuary (Haram) but did not enter it and 
went round it for a week. The house (of Allah) that Adam had erected 
was raised to the heaven to save it from being submerged and the same is 
known as Bayt-al-Ma v mur, and the Black Stone was placed at Abu 
Qubays. Then round the sanctuary she {the Ark) went on with her 
passengers till she reached al-Judi, which is a mountain close to the two 
castles of Mawsil. She stopped at Judi after six months, then it was said to 
her: "A far removal for wrong doing folk". (Al-Qur'an, 11:44) When she 
came to rest upon al-Judi, it was said: earth ! swallow thy water and, O 
sky ! be clear of clouds" ... signifies ... (control). "And the water was 
made to subside". (Al-Qur'an, 11:44) The earth drenched it, so the water 
that had fallen from the sky turned into oceans. 

He (Ibn Sa v d) said: The remainder of the water of the deluge flew into the 
valley of Hisma where it remained for forty years after the Deluge; then 
it dried away. After that Nuh disembarked from the Ark in a village, and 
every one of them (his companions) built a house for himself, and so it 
was called Suq al-Thamanin (Market of eighty persons). All the 
descendants of Qabil were drowned. All Nuh's forefathers upto Adam 
were believers. 

He (Ibn Sa v d) said: Nuh cursed the lion to suffer always from fever, 
(humma); prayed for the dove for love and cursed the crow to get 



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insufficient sustenance. 



Volume 1, Parts 1.6.2 

He (Ibn Sa'd) said: Qabisah Ibn 'Ugbah al-Suwa'i informed as: Sufyan 
Ibn Sa'id al-Thawri informed us on the authority of his father, he on the 
authority of v Ikrimah; he said: 

There were ten generations between Adam and Nuh and all of them were 
believers. 



Volume 1, Parts 1.6.3 

He (Ibn Sa'd) said: Then the narration is connected with that of Hisham 
Ibn Muhammad Ibn al-Sa'ib on the authority of his father, he on the 
authority of Abu Salih, he on the authority of Ibn 'Abbas; he said: 

Nuh married a woman from the family of Qabil, who bore him a son 
named Yunatan. This boy was born in a village towards the east Ma'al 
Nur shams. When the town Sug al-Thamanin could not suffice for them 
they all shifted to Babil (Babylon) which was erected between the 
Euphrates and al-Sarat and its limits were twelve by twelve farsakhs, and 
its gate was, where the houses of Kufah, over its bridge to the left side, 
are today built. They multiplied and their number reached one hundred 
thousand, and all of them were believers. When Nuh disembarked from 
the Ark, he interred Adam at Bayt al-Muqaddas and Nuh died. 



Volume 1, Parts 1.6.4 

He (Ibn Sa v d) said: 'Abd al-Wahhab Ibn v Ala al 'Ijli informed as on the 
authority of Sa'id, he on the authority of Qatadah, he on tie authority of 
al-Hasan, he on the authority of Samrah: 

Verily the Prophet said: Sam (Shem) is the progenitor of the Arabs, Ham 
that of the Abyssinians and Yafith that of the Romans. 



Volume 1, Parts 1.6.5 

He (Ibn Sa v d) said: Khalid Ibn Khidash Ibn Tjlan informed as: 'Abd 
Allah Ibn Wahb informed us on the authority of: 

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Volume 1, Parts 1.6.6 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father, he on the authority of Abu Salih, he on the 
authority of Ibn 'Abbas; he said: 

Allah revealed to Musa: Verily thou and thy people and the inhabitants 
of al-Jazirah (the isle) and the inhabitants of aKAl (the upper v Iraq) are 
the descendants of Sam Ibn Nuh. 

Ibn v Abbas said: The Arabs, the Persians, the Nabateans, Indians, 
Sindhis, and Bindis are the descendents of Sam Ibn Nuh. 



Volume 1, Parts 1.6.7 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father; he said: 

The Indians, the Sindhis and the Bindis are the descendants of Yufir 
(Ophir) Ibn Yaqtan (Joktan) Ibn Abir (Ebar) Ibn Shalikh (Salah) Ibn 
Arfakhshad (Arphaxed) Ibn Sam Ibn Nuh. 

He (Ibn Sa v d) said: Makran was son of al-Bind. And Jurhum, Jurhum's 
name was Hudhrum (Hadoram) Ibn 'Amir Ibn Saba' Ibn Yaqtan Ibn 
v Abir Ibn Shalikh Ibn Arfakhshad Ibn Sam Ibn Nuh and Hadramawt 
(Hazarmoreth) was Ibn Yaqtan Ibn 'Abir Ibn Shalikh; and Yaqtan is the 
same as Qahtan Ibn v Abir Ibn Shalikh Ibn Arfakhshad Ibn Sam Ibn Nub 
according to the narration of those who assign a different lineage than 
that of Isma'il to him. 

The Persians are the descendants of Faris Ibn Babras Ibn Yasur Ibn Sam 

Ibn Nub. 

The Nabateans are the descendants of Nubayt, Ibn Mash (Mash) Ibn 

Iram (Aram) Ibn Sam Ibn Nuh: 

Tmliq is the same as ' Arib and Tasim and Arnim are the sons of Ludh 

Ibn Sam Ibn Nuh. 

Tmliq was the progenitor of the Tmlags. And to them belong tale people 
of Barbar whose genealogy is as follows: Barbar Ibn Tamila Ibn 
Mazarab Ibn Faran Ibn 'Amr Ibn Tmliq Ibn Ludh Ibn Sam Ibn Nuh. As 
regards Sunhajah and Kutamah, they are the descendants of Fariqis Ibn 
Qays Ibn Sayfi Ihn Saba (Sheba). It is said that Tmliq was the first 
person to speak Arabic when his people had migrated from Babil. They 

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along with the Jurhumites were known as al-'Arab al-'Aribah. 

Thamud and Jadis were two sons of Jathir (Gether) Ibn Irani Sam Ibn 

Nuh. 

'Ad and 'Abil were the sons of 'Us (Uz) Ibn Irani Ibn Sam Ibn Nuh. 

The Romans were the descendants of Nitti Ibn Yunan (Javan) ibn Yafith 

Ibn Nuh. 

Nimrudh (Nimrod) was the son of Kush (Cush) Ibn Kan'an Ibn Ham Ibn 

Nuh. The same who ruled Babil in the days of Ibrahim, the friend of the 

Compassionate. 

He (Ibn Sa v d) said: The Banu 'Ad were known in their time as 'Ad Iram. 
When they suffered disaster the Thamud were known as Thamud Iram 
who are the Nabateans. All of them professed Islam'. They lived in Babil 
till it came under the sway of Nimrudh Ibn Kush Ibn Kan'an (Canaan) 
Ibn Ham Ibn Nuh, who asked them to worship the idols, and they 
complied. In the evening they were talking Syriac but next morning Allah 
confused their talk, and none could understand what the others spoke. 
The descendants of Sam spoke eighteen languages, and the descendants 
of Ham spoke eighteen languages and the descendants of Yafith spoke 
thirty-six languages. 

Allah made v Ad, v Abil, Thamud, Jadis, v Imliq, Tasim, Amim and the 
descendants of Yaqtan Ibn v Abir Ibn Shalikh Ibn Arfakhshad Ibn NO 
understand Arabic. 

Yunatan Ibn Sam had prepared their flags in Babil, so the descendants of 
Sam halted at Majdal, which is the navel (This signifies that it was the 
place from where, the Earth began to expand) of the Earth. It lies between 
Satidama sea on one side and between Syria and Yaman on the other. 
Allah bestowed on them prophet-hood, the Scriptures, beauty, and white 
and tawny complexions. 

The descendants of Ham settled at a place known as Darum where 
western and southern winds blow. Allah gave them less of white and 
tawny complexions and populated their cities and kept plague far off. In 
their land the trees of tamarisk, arak (a thorny tree), v ushar, ghaf and 
palm grew, and the sun and the moon appeared to be in motion there. 

The descendants of Yafith settled at Safun where the northerly and 
easterly winds blow and their complexion is an admixture of red and 
black colour. Allah has separated their land and it is extremely cold and 
He separated their sky so none of the seven planets moves above their 
head because their settlement falls under the Ursas, the Sagittarius, and 
Farqadayn. They always suffer from plague. Subsequently the people of 

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v Ad settled at al-Shihr; they perished in a valley known as Mughith. They 
were succeeded by (a tribe) Mahrah at al-Shihr. 

v Abil settled at Yathrib and aKAmaliq at san v a before it was called 
san v a. Then some of them migrated to Yathrib from where they drove 
away the v Abils and settled at Juhfah. A flood swept them and so the 
place was named Juhfah. 

The Thamud settled at Hijr and its adjoining places, where they 
perished. Tasim and Jadis settled at Yamamah, (Yamamah was noted for 
her sharp vision; she could see people moving at a distance of three days ' 
journey) and this name was given to it because of a woman of that name. 
The (Amim) settled at the land of Ubar, lying between al-Yamamah and 
al-Shihr, where they perished. Nobody can reach there these days 
because the jinn have seized it. Ubar was named after Ubar Ibn Amim. 

The descendants of Yaqtan settled in Yaman which was given this name 
because they walked to the right side (of the Ka v bah). A group of the 
descendants of Kin v an Ibn Ham settled in Syria which was named Sham 
being to the left side (of the Ka v bah). Syria was the land of the Kananites; 
subsequently the Israelites came and put them to sword and turned out 
the surviving persons. Then Syria became the land of the Israelites who 
were attacked by the Romans who put them to sword. Some of them were 
externed to v Iraq and a very few of them remained there. Then the Arabs 
seized Syria. 

Faligh or Falikh (Peleg) Ibn v Abir Ibn Shalikh Ibn Arfakhshad Ibn Sam 
Ibn Nuh divided the land among the descendants of Nuh as we have 
described in the book. 



Volume 1, Parts 1.6.8 

He (Ibn Sa v d) said: Abu Usan,ah Hammad Ibn Usamah informed us: al- 
Hasan Ibn al-Hakam al-Nakha v i informed us: Abu Sabrah al-Nakha v i 
informed us on the authority of Farwah Ibn Musayk al-Ghutayfi, 
subsequently called al-Muradi; he said: 

:I went to the Prophet and said to him; Apostle of Allah ! should I not 
fight against those who have lagged behind (in joining the fold of Islam) 
in the company of those who have come forward (to embrace Islam)? He 
said: Yes, Then an afterthought came to me and I said: No ! Apostle of 
Allah ! I mean the people of Saba who are very powerful and strong. 
Thereupon the Prophet appointed me the commander and permitted me 
to fight against the people of Saba. When I came out from his presence, 

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Allah revealed something about them (the Saba). Thereupon he inquired; 
What al-Ghutayfi has done? Then he sent for me but I had left. (The 
Apostle of Allah) asked me to return. 

When I reached the Prophet I found him sitting amidst his Companiois; 
he said to me: v Ask your people (to embrace Islam) if they respond, 
accept it and if they reject do not be hasty, unless you have a talk with 
me. Thereupon a man asked: What is Saba? Is it a land or a woman? The 
Prophet said: Neither a land nor a woman but a man who is the 
progenitor of ten Arab tribes six of which settled in Yaman and four in 
Syria. Those who settled in Syria are Lakhm, Judham, Ghassan and 
'Amilah and those who settled in Yaman are Azd, Kindah, Himyar, al- 
Ash v arun, Anmar and Mudhhij. Then a man asked; Who are the 
Anmar? The Prophet replied; Those whose sub-thbes are KhatlTain and 
Bajilah. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

7. ACCOUNT OF PROPHET IBRAHIM, THE FRIEND OF 

THE BENEVOLENT 



Volume 1, Parts 1.7.1 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

The father of Ibrahim was a resident of Harran; (Cf. Genesis, Chapter 12, 
verse 31, which runs thus: And Terah took Abram, his son,-and they came 
unto Haran and dwelt there) it was one year struck with famine, so he 
migrated to Hurmuzjurd (Al-Tabari says the name of the place was Kutha, 
vide Vol. I, p. 119) along with his wife, the mother of Ibrahim, whose 
name was Nuna the daughter of Karanba Ibn Kutha from the family of 
Arfakhshad Ibn Sam Ibn Nih. 



Volume 1, Parts 1.7.2 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar al-Aslami informed us on the 
authority of more than one scholar; he said: 

Her name was Abyuna, from the descehdents of Afrayim (Ephraem) the 
son of Urghuwa (Reu) Ibn Faligh (Peleg) Ibn ' Abir Ibn Shalikh Ibn 



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Arfakhshad Ibn Sam Ibn Nuh. 



Volume 1, Parts 1.7.3 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

Ibrahim's maternal grandfather, Karanba, dug the Kutha canal; his 
(Ibrahim's) father was the custodian of the idols of the king Nimrudh 
(Nimrod). He was born at Hurmuzjurd (Al-Tabari says: There is 
difference of opinion about his birth place. It was al-Sus, or Babylon or 
Kutha or al-Warka or Harran vide Vol. I, p. 119) and he was given the 
name of Ibrahim. Then he migrated to Kutha, a place situated in Babil 
(Babylon). When Ibrahim came of age he opposed his people and 
preached to them that they should worship Allah. Having received this 
news the king Nimrudh imprisoned him for seven years. Then he erected 
a compound with stones and piled dry pieces of wood in it; then he 
kindled fire and threw Ibrahim in it. Ibrahim said: Most Excellent is He 
in whom I trust. He, then, came out safe, unhurt. (Cf al-Tabarl, Vol. I, pp. 
123-124) 



Volume 1, Parts 1.7.4 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father, he on the authority of Abu Salih, he on the 
authority of Ibn 'Abbas; he said: 

When Ibrahim fled from Kutha and came out of the fire, he spoke 
Syriac; but when he crossed the Euphrates from Harran, Allah changed 
his language and as he had crossed the Euphrates he was called v lb rani 
(Hebrew) Nimrudh sent (a party) to pursue him with these instructions: 
Do not let escape any one who speaks Syriac; bring him before me. They 
overtook Ibrahim but he was talking Hebrew, so they let him go and 
could not understand his speech 



Volume 1, Parts 1.7.5 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

Ibrahim migrated from Babylon to Syria where Sarah (Sarai) came and 



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offered herself to him. He married her and proceeded with her to Harran 
(Haran); he was thirty-seven years old. There he sojourned for a short 
time and then proceeded to Urdun (Jordan) where he stayed for some 
time; then he departed for Egypt where he lived for some time. Then he 
returned to Syria and alighted at al-Sab v a, a land between Tliya, and 
Palestine. There he dug a well and erected an altar. Some of its residents 
harassed him and he departed from there and came at a place between al- 
Ramlah and Tlya. There also he dug a well and he grew in prosperity and 
obtained wealth and slaves. He was the first to receive guests and the first 
to prepare tharid (This is the name of a dish in which crumbs of bread are 
soaked in syrup or soup) and the first to experience old age (Cf al-Tabari, 
Vol. I, p. 160) 



Volume 1, Parts 1.7.6 

He (Ibn Sa'd) said: Muhammad Ibn v Abd Allah al-Asadi informed us: 
Sufyan al-Thawri informed us on the authority of 'Asim, he on the 
authority of Abu v Uthman: v Asim says: I think he informed us on the 
authority of Salman; he said: 

Ibrahim prayed to Allah to grant him benevolence. In response two-third 
of his head turned grey. Thereupon he exclaimed what it was! He was 
informed that it was a warning in this world and lustre in the hereafter. 



Volume 1, Parts 1.7.7 

He (Ibn Sa v d) said: Muhammad Ibn 'Abd Allah al-Asadi informed us: 
Sufyan Ibn Sa'id informed us on the authority of his father, he on the 
authority of v Ikrimah; he said: 

Ibrahim's patronymic was Abu al-Adyaf (father of the guests). 



Volume 1, Parts 1.7.8 

He (Ibn Sa v d) said: Ma'n Ibn Tsa informed us: Malik Ibn Anas informed 
us on the authority of Yahya Ibn Sa'id, he on the authority of Sa v id Ibn 
al-Musayyib, he on the authority of Abu Hurayrah; he said: 

Ibrahim got him circumcised at al-Qaddum at the age of one hundred 
and twenty and after that he lived for eighty years. 



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Volume 1, Parts 1.7.9 



He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father, he on the authority of Abu Salih, he on the 
authority of Ibn v Abbas; he said: 

When, Allah (Himself) chose Ibrahim for a friend, (Al-Qur'an, IV p. 125) 
and commissioned him as Prophet, he had three hundred slaves whom he 
freed. They embraced Islam and fought along with him with sticks. He 
(Ibn Sa v d) said: They were the first mawlas who fought along with their 
master. 



Volume 1, Parts 1.7.10 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

Isma'il (Ishmael), the eldest of Ibrahim's children, was born of Hajarah 
(Hagar), a Coptic woman, Ishaq (Isaac) who was blind was born of 
Sarah, daughter of Buthwil (Bethul) Ibn Nahur (Nahor) Ibn Sarugh 
(Serug) Ibn Arghuwa Ibn Falikh 'Abir Ibn Shalikh Ibn Arfakhshad Ibn 
Sam Ibn Nuh, and Madan (Medan), Madyan (Midian), Yaqshan (Yaqsdn 
according to al-Tabara, Vol. I) (Jokshan), Zimran (Zimran), Ishbaq 
(Yashaq according to al-Tabari, p. 160) (Ishbak) and Shukh (Suh 
according to al-Tabari, p. 160) (Shuah) were born of Qanturah (Keturah), 
(Genesis, Chapter 25, verse 1-2) the daughter of Maftur who was an 
aboriginal Arab ('Arab al- v Aribah). Then Yaqshan's descendants settled 
at Makkah and Madyan settled in a town which was named after him 
and others went to other places. (Prior to their departure) they said to 
Ibrahim: father ! you allowed IsmaMl and Ishaq to live with you and 
ordered us to dwell in a foreign and desolate land. He replied: I have 
been so commanded (by Allah). (Cf. al-Tabari, Vol. I, p. 160) 

He (Ibn Sa v d) said: He taught them one of Allah's names with which they 
invoked for rains and succour from Allah. The people of al-Khizr came 
to those who dwelt in Khurasan and said: He must be the best of 
mankind or king who taught you this name, so they called their kings 
Khaqan. (Cf. al-Tabari, Vol. I, p. 160) 



Volume 1, Parts 1.7.11 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 

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said: 



When Ibrahim begot IsmaMl he was ninety years old and he was the 
eldest of his children. Then Ishaq was born after thirty years, when 
Ibrahim was one hundred and twenty years old. Then Sarah died and 
Ibrahim married a Kan v ani woman whose name was Qanturah. She bore 
four children to him. They were Madha, Zimran, Sarhaj and Sabaq. 
He (Ibn Said) said: He married another woman whose name was Hajuna 
who bore him seven children, Nafis, Madyan, Kayshan, Sharukh, 
Umayyim, Lut and Yaqshan. Thus there were in all thirteen children of 
Ibrahim. (Cf. al-Tabari, Vol. I, p. 160) 



Volume 1, Parts 1.7.12 

He (Ibn Said) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

Ibrahim went to Makkah three times. In his last visit he asked the people 
to perform pilgrimage; every one who heard him complied. The first to 
respond, even before aKAmaliq, were Banu Jurhum. Then they 
embraced Islam and Ibrahim returned, to Syria where he died at the age 
of two hundred years. (According to the Bible one hundred and seventy- 
five years, vide Genesis, Chapter 25, verse 7) 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

8. ACCOUNT OF ISMAIL (MAY PEACE BE ON HIM) 

Volume 1, Parts 1.8.1 

He (Ibn Said) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; (second chain) he (Ibn Said) 
said: Muhammad Ibn v Umar al-Aslami informed us on the authority of 
more than one scholar; they said: 

Hajar was of Coptic descent and a resident of a village beyond al-Farama 
adjacent to Fustat of Egypt; she was living with a Coptic tyrant, Pharaoh; 
he is the same person who had wanted to have Sarah, the wife of 
Ibrahim, but he was paralyzed. It is also said that he had extended his 
hand (towards her) which was paralysed up to the breast. Thereupon he 
asked her to pray to Allah to cure him of this and said that he would not 
give her a chance to be angry with him. She prayed to Allah and his hand 

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could be stretched; he recovered and was well. Then he called Hajar who 
was the most trustworthy of his servants and he bestowed her (Hajar) on 
her (Sarah) and gave her clothes; subsequently Sarah made a gift of her 
(Hajar) to Ibrahim who cohabited with her and she bore Isma'il who was 
the eldest of his children. His name was Ishmuwil which was Arabicised 
into Isma'il. (Cf. al-Tabari, Vol. I, p. 126) 



Volume 1, Parts 1.8.2 

He (Ibn Sa v d) said: v Affan Ibn Muslim informed us: Sulaym Ibn Akhdar 
informed us: Ibn Awn informed us; he said: 

Muhammad pronounced the name of Isma'il's mother as 'Ajar without h. 



Volume 1, Parts 1.8.3 

He (Ibn Sa v d) said: Abu Sufyan Muhammad Ibn Humayd aKAbdi 
informed us on the authority of Ma'mar, he on the authority of Ayyub, 
he on the authority of Ibn Sirin, he on the authority of Abu Hurayrah; he 
said: 

Ibrahim with Sarah passed through the land of a cruel potentate who was 
informed about them. He sent for Ibrahim and asked as to who was with 
him. He said: She is my sister. 

Abu Hurayrah said: Ibrahim did not speak a lie except on three 
occasions twice concerning Allah and once concerning his wife i.e., he 
said: Lo ! I feel sick (Al-Qur'an, 37:89): and he said: But this, their chief 
hath done it (Al-Qur'an, 21:63); and he said to the tyrant concerning his 
wife: She is my sister. 

He (Abu Hurayrah) said: When he came away from the tyrant he went to 
Sarah and said to her: This tyrant put me a question concerning you and 
I have informed him that you are my sister, which you are with Allah; 
now if he asks you, inform him that you are my sister. Then the tyrant 
sent for her. When she came there, she prayed to Allah to keep him away 
from her. Ayyub said: His hand received a shock and he had severe pain 
on account of it. Thereupon he promised her if he was relieved (of his 
ailment) he would not approach her. She prayed to Allah and he 
recovered forthwith. 

But he had the evil intention a second time, and this time he had an 
attack more severe than the first. Again he promised her not to approach 
her if he was relieved of his suffering. She again prayed and he again 
recovered, but he had an evil intention a third time and this time he had 

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an attack severer than either of the first two. Then he again promised not 
to approach her if he was cured. She prayed again and he recovered. 
Then he called him who had brought her and said to him: Take her away 
from me you have brought a devil, and not a human being. He made 
Hajar a servant of Sarah. Then she returned to Ibrahim who was 
offering prayers and making supplications. Then she said: Be pleased 
that Allah kept away the hand of the unbeliving transgressor and 
bestowed on me Hajar to serve me. Then Hajar belonged to Ibrahim and 
bore Isma'il. 

Abu Hurayrah said: O children of Ma al-Sama that was your mother-a 
hand maid of Ishaq's mother. (The Lakhmite kings ofHirah were known 
as Banu Ma' al-Sama (the family of rainwater) because of the purity or 
nobility of their descent or it was the title of their mother because of her 
unblemished complexion. The Arabs on the whole also bore the same title 
because of their dwelling in the desert. It is also said that Zamzam is also 
ma al-samd. Nawwab A 'zam Ydr Jang has discredited this tradition: For a 
detailed discussion see Maddmin Tahdib al-Akhlaq, Vol. Ill, p. 89 verso. 
Cf al-Tabari, Vol. I, p. 126) 



Volume 1, Parts 1.8.4 

He (lbn Sa'd) said: Muhammad Ibn Humayd informed us on the 
authority of Ma'mar, he on the authority of al-Zuhri, he said: 

The Prophet said: When you conquer the Copts, treat them kindly 
because they are under covenant and have kinship (with us), referring to 
the mother of Isma'il who was one of them. (Cf. al-Tabari, Vol. I, p. 127) 



Volume 1, Parts 1.8.5 

He (Ibn Sa v d) said: Muhammad Ibn Humayd informed us on the 
authority of Ma'mar, he on the authority of Ayyub; he said: Said Ibn 
Jubayr said: Ibn v Abbas said: 

The women first used (lose) skirts following Isma'il's mother who wore it 
to erase the traces (of their feet) when she went with Ibrahim and her son 
to Makkah, so that Sarah could not find the route. (Cf. Tabari, Vol. I. p. 
131) 



Volume 1, Parts 1.8.6 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Musa lbn 

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Muhammad Ibn Ibrahim al-Taymi informed us on the authority of Abu 
Bakr Ibn v Abd Allah Ibn Abi Jahm al- v Adawi, he on the authority of Abu 
Bakr Ibn Sulayman Ibn Abi Hathamah aKAdawi, he on the authority of 
Abu Jahm Ibn Hudhayfah Ibn Ghanim he said: 

Allah revealed to Ibrahim His command to travel to the sanctuary, so 
Ibrahim mounted a pegasus and seated Isma'il who was two years old in 
front of him and his mother Hajar behind him; Gabriel led him on the 
way to the Ka'bah, till he reached Makkah and made Isma'il and his 
mother alight by the side of the Ka v bah; he himself returned to Syria. 



Volume 1, Parts 1.8.7 

IsmaMI Ibn v Abd Allah Ibn Abu Uways al-Madani informed us: My 
father narrated to me on the authority of Abu al-Jarud al-Rabi' Ibn 
Quray% he on the authority of v Ugbah Ibn Bashir: 

That he asked Muhammad Ibn 'Ali: Who was the first person to talk in 
Arabic? He said: Isma'il Ibn Ibrahim, may Allah bless them; when he 
was thirteen years old. He fUgbah) said: Abu Ja'far what was the 
language of the people before that? He said: Hebrew. He fUgbah) said: 
In what language did Allah reveal his message to His apostles in those 
days? He said: In Hebrew. 



Volume 1, Parts 1.8.8 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us on the 
authority of more than one scholar: 

That Isma'il bad received an inspiration to speak Arabic from the day he 
was born and all other sons of Ibrahim were speaking the language of 
their father. 



Volume 1, Parts 1.8.9 

Ne (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father he said: 

:Isma'il did not speak Arabic and did not like to be against his father. 
The first persons of hit family to speak Arabic were Banu Rflah bint 
Yashjub Ibn Ya v rub Ibn Ludhan Ibn Jurhum Ibn 'Amir Ibn Saba Ibn 

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Yaqtan Ibn 'Abir lbn Shalikkh Ibn Arfakhshad Ibn Sam Ibn Nub. 



Volume 1, Parts 1.8.10 

He (Ibn Sa v d) said: Musa Ibn Dawud informed us: 'Abd Allah Ibn 
Lahfah informed us on the authority of Huyayyi Ibn v Abd Allah; he said: 

(This information) has reached me that the Prophet Isma'il was 
circumcised when he was thirteen years old. (Vide Genesis Chapter 17, 
verse 25) 



Volume 1, Parts 1.8.11 

He (Ibn Sa'd) said: Abu Zakariya Yahya Ibn Ishaq al-Bajali (Saylahun 
was the name of a village in Yaman and Salhin was the name of a fortress 
also in Yaman (Quntus). Ibn Hajar says: Salhin was a village in the vicinity 
of Baghdad (Tandhib), Vol. II, p. 176) (belonging to the tribe of Bajilah) al- 
Saylahini and Muhammad Ibn Mu v awiyah al-Naysaburi said: lbn 
Lahfah informed us on the authority of Anam; he said: 

Bakr Ibn Suwayd informed me that he heard 'Ulayyi Ibn Rabah al- 
Lakhmi saying that the Prophet (may Allah bless him) said: All the 
Arabs are the descendants of lsmaMl Ibn Ibrahim, may Allah's peace be 
on them. 



Volume 1, Parts 1.8.12 

He (Ibn Sa'd) said: Ruwaym Ibn Yazid al-Muqri informed us: Harun lbn 
Abi v Isa al-Shami informed us on the authority of Muhammad Ibn Ishaq 
Ibn Yasar; (second chain); he (Ibn Sa v d) said: Hisham Ibn Muhammad 
al-Kalbi informed us on the authority of his father; they said: 

Isma'il lbn Ibrahim, may Allah bless them, begot twelve sons, and they 
are: 

(1) Yanawadh (Nebajoth), he was known as Nabt and also as Nabit, and 
he was the eldest of his sons; (2) Qidhar (Kedar); (3) Adhbil (Adbeel); (4) 
Minsi (Minsam) which was originally Minshi; (5) Mismf and Mishma'ah 
(Mishama); (6) Duma, it is pronounced also as Duma (Dumah), and after 
him the land is known Dumat al-Jundal; (7) Masha (Massa); (8) Adhar 
(Hader) and the same is Adhur; (9) Tayma (Tema); (10) Yatur (Jetur); 



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(11) Yanish (Naphish) and (12) Qidhama (Kedemah) (See Genesis, 
Chapter 25, verses 13-16. Nabil, Qidar, Adbil, Mis ha, MismV, Duma, Mas, 
Udud, Watur, Nafis, Tima, Qidman, according to al-Tabari, Vol. I, p. 161) 

Their mother according to the narration of Muhammad Ibn Ishaq was 
Ri'lah bint Mudad Ibn 'Amr al-Jurhumi; and according to the narration 
of al-Kalbi, she was Ri'lah bint Yashjub Ibn Ya'rub, as has been stated in 
the previous narration. Al-Kalbi says that lsma'il had married a woman 
of the v Amaliq who was the daughter of Sabda, but she spoke harshly to 
Ibrahim so IsmaMl divorced her, and she had not borne any child. 



Volume 1, Parts 1.8.13 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us: 
Usamah Ibn Zayd Ibn Aslam narrated to me on the authority of his 
father, he said: 

When lsma'il attained the age of twenty: his mother Hajar passed away 
at the age of ninety years and lsma'il interred her at al-Hijr. 



Volume 1, Parts 1.8.14 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us; he said: Musa 
Ibn Muhammad Ibn Ibrahim narrated to me on the authority of Abu 
Bakr Ibn v Abd Allah Ibn Abi Jahm, he on the authority of Abu Bakr Ibn 
Sulayman Ibn Abi Hathamah, he on the authority of Abu Jahm Ibn 
Hudhayfah Ibn Ghanim; he said: 

Allah revealed to Ibrahim, may peace be on him, to erect the Ka'bah 
when he was one hundred years old and IsmaMl was thirty years old, so 
he built it with him. lsma'il died after his father and was interred inside 
al-Hijr close to the Ka v bah by the side of his mother Hajar. (Cf. al-Tabari, 
Vol. I, p. 162) Then Nabit succeeded him as a custodian of the Ka'bah 
along with his Jurhumite maternal uncles. 



Volume 1, Parts 1.8.15 

He (Ibn Sa v d) said: Khalid Ibn Khidash Ibn v Ajlan informed us: v Abd 
Allah Ibn Wahb al-Misri informed us: Hurmulah Ibn v Imran informed 
us on the authority of Ishaq Ibn v Abd Allah Ibn Abi Furwah that he said: 



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No graves of Prophets are known except three, viz. the grave of Isma'il 
which is beneath the Mizab (aqueduct of the Ka v bah) between the Rukn 
(Al-Ka'bah is a quadrangular construction which is supported by four 
pillars or Rukns, which are distinguished by their sides as Rukn Shami, 
Syrian pillar, Rubs Yamani, Yamanite pillar, etc.) and the Ka'bah: the 
grave of Hud which is under a mound of sand beneath the cliffs of 
Yaman, and there is a tree over it and the place is extremely hot; and the 
grave of the Prophet; may Allah's blessings be on him. These three 
graves are definitely known to be of these Prophets. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

9. ACCOUNT OF GENERATIONS AND PERIOD BETWEEN 
ADAM AND MUHAMMAD (MAY ALLAH BLESS THEM) 

■ i 

Volume 1, Parts 1.8.1 

He (Ibn Sa v d) said: Qabisah Ibn 'Uqbah informed us: Sufyan Ibn Sa v id 
informed us on the authority of his father, he on the authority of 
Tkrimah; he said: 

Between Adam and Nub there were ten generations of believers. 

Volume 1, Parts 1.8.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us on the authority of more than one scholar; they said: 

There were ten qarns between Adam and Nuh and every qarn is a span 
of one hundred years. There were ten qarns between Nuh and Ibrahim 
and a qarn was of the span of a century. Between Ibrahim and Musa Ibn 
v Imran ,there was a span of ten qarns and a qarn was equal to one 
hundred years. 

Volume 1, Parts 1.8.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib Wormed us on 
the authority of his father, he on the authority of Abu Salih, he on the 
authority of Ibn v Abbas; he said: 



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There was a span of one thousand nine hundred years between Musa Ibn 
Tmran and v Isa Ibn Maryam and there was no fatarah; (Fatarah; It 
signifies an interval of time between two apostles or prophets) one thousand 
Apostles were raised from among the Israelites besides those raised 
among other nations. There was a span of five hundred and sixty nine 
years between Christ's nativity and the birth of the Prophet Muhammad. 
In the beginning of the period three Apostles were raised and concerning 
this Allah says: "We 'sent to them two Prophets whom they disbelieved 
and we honoured them with the third." (AI-Qur'an, 36:13) The one by 
whom they were honoured was Simon who was a hawari (Apostle of 
Christ). The Fatarah was of four hundred and thirty-four years, when no 
prophet was raised. Christ's aposles were twelve in number although 
many people followed him. Among these apostles were a washerman and 
a hunter; they worked with their own hands and they were chosen 
persons. 

When Christ was raised (to the heavens), he was thirty-two years and six 
months old. The period of his prophethood lasted for thirty months. 
Allah raised him to heaven with his body; he is still alive and will return 
to this world and he will be a king of the whole earth and then he will die 
like other living beings. (Some modern commentators have interpreted the 
word rafa' as Allah took him up unto himself Pickthal, The Meaning of the 
Glorious Qur'an, Surah 4:158.) 

The village of Christ was Nasirah (Nazareth) and so he is known Tsa 
Nesiri and his followers are known as Nasara. (Followers of a Nasirlayn) 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

10. ACCOUNT OF THE NAMES OF THE PROPHETS AND 

THEIR GENEALOGIES 



Volume 1, Parts 1.10.1 

He (Ibn Sa v d) said: 'Amr Ibn al-Haytham and Abu al-Nadr Hashim Ibn 
al-Qasim al-Kinani informed us; they said: al-Mas v udi informed us on 
the authority of Abu v Umar al-Shami, he on the authority of v Ubayd Ibn 
al-Khashkhash, he on the authority of Abu Dharr; he said: 

I asked the Prophet, may Allah bless him: Who was the first of the 
Prophets? He said: Adam. He (Abu Dharr) said; I said: Was he a 
Prophet? He said: Yes ! he was directly addressed (by Allah). He (Abu 
Dharr) said; I asked: How many of them were apostles? He said: Three 

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hundred and fifteen which is a large number. 



Volume 1, Parts 1.10.2 

He (Ibn Sa v d) said: Ibn Khalid Ibn Khidash informed us: 'Abd Allah Ibn 
Wahb informed us on the authority of Sa'id Ibn Abi Ayyub, he on the 
authority of Ja v far Ibn Rabfah and Ziyad, mawla (Mawla means 
enfranchised slave. See below) to Mus v ab; they said: 

The Apostle of Allah, may Allah bless him, was asked if Adam was a 
Prophet, and he replied: Yes ! a Prophet who was addressed (by Allah). 



Volume 1, Parts 1.10.3 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

The first Prophet who was raised was Idris and he is Khanukh (Enoch) 
Ibn Yaridh (Jared) Ibn Mahla'il (Mahalaleel). Qaynan (Cainan) Ibn 
Anush (Enos) Ibn Shith Ibn Adam; then Nuh (Noah, Ihn Lamak 
(Lamach) Ibn Mattushalikh (Methu Selah) Ibn Khanukh the same as 
Idris; then Ibrahim (Abraham) Ibn Tarih (Terah) Ibn Nahur (Nahor) 
Ibn Sarugh (Serug) Ibn Urghuwa (Reu) Ibn Faligh (Peleg) (bit v Abir 
(Eber) Ibn Shalikh (Salah) Ibn Arfakhshad (Arphaxad) Ibn Sam (Shem) 
Ibn Nuh; then Ismail (Ishmael) and Ishaq, sons of Ibrahim: then Ya v qub 
(Jacob) Ibn Ishaq Ibn Ibrahim; then Yusuf (Joseph) Ibn Ya v qub Ibn 
Ishaq; then Lut (Lot) Ibn Haran (Haran) Ibn v Tarih Ibn Nahur Ibn 
Sarugh, and he was the nephew of Ibrahim, the Khalil al-Rahman (friend 
of the Merciful) then Hud Ibn 'Abd Allah Ibn al-Khulud Ibn Ad Ibn Us 
Ibn Iram Ibn Sam Ibn Nuh; then Salih Ibn 'Asif Ibn Kumashij Ibn Arum 
Ibn Thamud Ibn Jathir Ibn Iram Ibn Sam Ibn Nuh; then Shu'ayb 
(Shu^ayb, according to Muslim tradition, is the name of Moses' father-in- 
law.) Ibn Yubab Ibn v Ayfa Ibn Midyan (Midian) Ibn Ibrahim, the friend 
of the Merciful; then Musa (Moses) and Harun (Aaron) sons of v Imran 
(Amran) Ibn Qahith (Kohath) Ibn Lavi (Levi) Ibn Ya v qub Ibn Ishaq Ibn 
Ibrahim; then llyas Ibn Tashbin Ibn al-'Azar (Eleazar) Ibn Harun Ibn 
v Imran Ibn Qahith Ibn Lavi Ibn Ya v qub; then al-Ya v sa Ibn v Uzza Ibn 
Nishutalikh Ibn lfra'im (Ephraem) Ibn Yusuf Ibn Ya'qub Ibn Ishaq Ibn 
Ibrahim; then Yunus Ibn Matta from the family of Ya v qub Ibn Ishaq Ibn 
Ibrahim; then Ayyub (Job) Ibn Zarih Ibn Amus Ibn Lifzin Ibn al-'Ays 
(Essau) Ibn Ishaq Ibn Ibrahim; then Dawud (David) Ibn Tsha (Jesse) Ibn 
'Uwaydh (Obed) Ibn Ba v ar (Booz) Ibn Salmun (Salmon) Ibn Nahshun 
(Naasson or Nahshon) Ibn Umaynadhib (Amminadab) Ibn Iram (Aram) 

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Ibn Hasrun (Esrom) Ibn Faris (Phares) Ibn Yahudha (Judah) lbn 
Ya v gub Ibn Ishag Ibn Ibrahim; then Sulayman (Solomon) Ibn Dawud; 
then Zakariya (Zechariah) Ibn Bashwa (Berechiah) from the family of 
Yahudha Ibn Ya v qub, then Yahya (John), then v Isa (Jesus) Ibn Maryam 
(Mary) Bint v Imran Ibn Mathan (Mathan) from the descendants of 
Yahudha Ibn Ya v qub; then the Prophet, may Allah's peace be on him, 
Muhammad Ibn v Abd Allah lbn v Abd al-Muttalib Ibn Hashim. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

11. ACCOUNT OF THE GENEALOGY OF THE PROPHET 

OF ALLAH (MAY ALLAH BLESS HIM) AND THE NAMES 

OF HIS FOREFATHERS TO ADAM 



Volume 1, Parts 1.11.1 

He (lbn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib Ibn Bishr al- 
Kalbi informed us: he said: 

My father taught me the genealogy of the Prophet when I was a boy; it is 
this: Muhammad, the Pure, the Blessed, Ibn v Abd Allah Ibn v Abd al- 
Muttalib, whose name was Shaybat al-Hamd, Ibn Hashim, whose name 
was v Amr Ibn v Abd Manaf, whose name was al-Mughirah Ibn Qusayyi 
whose name was Zayd Ibn Kilab Ibn Murrah Ibn Ka v b, Ibn Luwayyi Ibn 
Ghalib Ibn Fihr whose descendants are known as al-Quraysh and their 
kinsmen above (i.e., other descendants of his ancestors) are known as 
Kinani. Fihr was the son of Malik Ibn al-Nadr whose name was Qays Ibn 
Kinanah Ibn Khuzaymah Ibn Mudrikah whose name was v Amr Ibn al- 
Yas, Ibn Mudar Ibn Nizar Ibn Ma'add Ibn 'Adnan. 



Volume 1, Parts 1.11.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us: he said: 
Muhammad Ibn v Abd al-Rahman aKAjlani narrated to me on the 
authority of Musa Ibn Ya v qub al-Zam v i, he on the authority of his 
paternal aunt, she on the authority of her mother Karimah Bint al- 
Migdad Ibn al-Aswad al-Bahrani; she said: 

The Prophet, may Allah bless him, said: Ma'add Ibn 'AdnAn Ibn Udad, 
Ibn Yara Ibn A v raq al-Thara. 



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Volume 1, Parts 1.11.3 



He (Ibn Sa'd) said: Hisham informed us; he said: My father informed me 
on the authority of Abu Salih, he on the authority of Ibn v Abbas; he said: 

Verily the Prophet (may peace be on him), whenever he related his 
genealogy, did not go beyond Ma v add Ibn 'Adnan Ibn Udad, then he kept 
quiet and said: The narrators of genealogy are liars, since Allah says: 
"There passed many generations between them." (Al-Qur'an; 25:38) 

Ibn v Abbas says: The Prophet would have been informed of the 
genealogy (prior to 'Adnan by Allah) if he (Prophet) had so wished. 



Volume 1, Parts 1.11.4 

He (Ibn Sa v d) said: v Ubayd Allah Ibn Musa aKAbsi informed us; he 
said; Isra'il informed us on the authority of Abu Ishaq, he on the 
authority of 'Amr Ibn Maymun, he on the authority of v Abd Allah: 

Verily he recited "(The tribes of) v Ad and Thamud and those after them; 
none save Allah knoweth them." (Al-Qur'an; 14:9) The genealogists are 
liars. 



Volume 1, Parts 1.11.5 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

Between Ma'add and Isma'il there were more than thirty generations; 
but he did not give their names, nor described their genealogy, probably 
he did not mention it because he might have heard the Hadith of Abu 
Salih on the authority of Ibn v Abbas who narrated about the Prophet 
(may Allah bless him) that he kept quiet after mentioning Ma'add Ibn 
'Adnan. 

Hisham said: A narrator informed me on the authority of my father, but 
I had not heard it from him, (Evidently Hisham mentions this fact because 
he considered the narration to be untrustworthy) that he related the 
genealogy thus, Ma'add Ibn 'Adnan Ibn Udad Ibn al-Hamaysa' Ibn 
Salim-an Ibn 'Aws Ibn Yuz Ibn Qamwal Ibn Ubayyi Ibn al'Awwam, Ibn 
Nashid Ibn Haza Ibn Buldas Ibn Tudlaf Ibn Tabikh Ibn Jahim Ibn 
Nahish Ibn Makha Ibn v Ayfa Ibn v Abgar Ibn v Ubayd Ibn al-Du v a Ibn 

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Hamdan Ibn Sanbar Ibn Yathriba Ibn Nahzan Ibn Yalhan Ibn Ir v awa 
Ibn v Ayfa Ibn Dayshan Ibn v Isar Ibn Ignad Ibn Ibham Ibn Mugsi Ibn 
Nahith Ibn Zarih Ibn Shumayyi Ibn Mazzi Ibn v Aws Ibn 'Arram Ibn 
Qaydhar Ibn IsmaMl Ibn Ibrahim (may Allah bless them both). 



Volume 1, Parts 1.11.6 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: 

There was a Tadmurite (The name of a city after Tadmur Bint Hassan Ibn 
'Udaynah. See al Qamus. The same is identified as Palmyra, to the north- 
west of Damascus. The Romans seized it in A.C. 272. The Muslims captured 
it (A.C. 633) whose patronymic was Abu Ya v qub; he was one of the 
Israelite Muslims, and had read Israelite literature and acquired 
proficiency in it; he mentioned that Burakh Ibn Nariyya the scribe of 
Irmiya (Jeremiah) drew the genealogy of Ma'add Ibn v Adnan and wrote 
it in his books. This is known to the Israelite scholars and learned men. 
The names (mentioned here) resemble them, and if there is any difference 
it is because of the language, since they have been translated from 
Hebrew. 

Volume 1, Parts 1.11.7 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us; he said: 

I heard a person saying: Ma'add was contemporary with v Isa Ibn 
Maryam (Jesus son of Mary) and his genealogy is this: Ma'add Ibn 
v Adnan Ibn Udad Ibn Zayd Ibn Yaqdur Ibn Yaqdum Ibn Amin Ibn 
Manhar Ibn Sabuh Ibn al-Hamaysa v Ibn Yashjub Ibn Ya'rub, Ibn al- 
Awwam Ibn Nabit Ibn Salman Ibn Haml Ibn Qaydhar Ibn IsmaMl Ibn 
Ibrahim. 

He (Ibn Sa v d) said: Some one has named al- Awwam before al-Hamaysa' 
thus showing him (al- v Awwam) as his son. 

Volume 1, Parts 1.11.8 

He (Ibn Sa v d) said: Khalid Ibn Khidash informed us: v Abd Allah Ibn 
Wahb informed us; he said: Ibn Lahfah informed us on the authority of 
Abu al-Aswad, he on the authority of v Urwah; he said: 

We did not find any one tracing the genealogy above Ma'add Ibn v Adnan. 

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Volume 1, Parts 1.11.9 

He (Ibn Sa v d) said: Khalid Ibn Khidash informed us: v Abd Allah Ibn 
Wahb informed us; he said: Ibn Lahfah informed me on the authority of 
Abu al-Aswad; he said: 

I heard Abu Bakr Ibn Sulayman Ibn Abu Hathamah saying: We did not 
find certainty in the knowledge of a scholar nor in the verses of a poet 
(about generations) above Ma'add Ibn v Adnan. 



Volume 1, Parts 1.11.10 

He (Ibn Sa'd) said: Khalid Ibn-Knidash informed us: 'Abd Allah Ibn 
Wahb informed us; he said: Sa'id Ibn Abu Ayyub informed me on the 
authority of 'Abd Allah Ibn Khalid, he said: 

The Prophet said: Do not abuse Mudar since he had embraced Islam. 



Volume 1, Parts 1.11.11 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father: 

That Ma'add was with Bukht Nassar (Banu Ched Nader) when he fought 
in the forts of Yaman. 



Volume 1, Parts 1.11.12 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father; he said: 

Ma'add Ibn Adnan begot Nizar to whose descendants passed 
prophethood, prosperity and power; (his other sons were) Qanas, 
Qunasah, Sinam, al- v Urf, v Awf, Shakk, Hay dan, Haydah, v Ubayd al- 
Rimah, Junayd, Junadah, al-Quhm and lyad; and their mother was 
Mu'anah Bint Jawsham Ibn Julhumah Ibn v Amr Ibn Dawwah Ibn 
Jurhum; and their uterine brother was Quda v ah; and some people of 
Quda v ah, some genealogists, however, are of the opinion that Quda v ah 
was the son of Ma'add whose patronymic (kunyah) was after him, 
because his (Quda'ah's) name was v Amr. He was called Quda v ah because 

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he was separated from his own people and was associated with others and 
the word (Quda v ah) is a term of their language. 

He (Ibn Sa v d) said: All the sons of Ma'add Ibn v Adnan except Nizar 
dispersed and joined tribes other than the Ma'add; only a few of them 
were known as Ma'addites. Then Nizar Ibn Ma'add begot Mudar and 
Iyad after whom Nizar took his patronymic and their mother was 
Sawdah Bint v Akk. (Nizar also) begot Rabfah, i.e., Rabi'at al-Faras as 
well as al-Qash'am, and Amnar and their mother was Hudhalah Bint 
Wa v lan Ibn Jawsham Ibn Julhumah Ibn 'Amr Ibn Jurhum. Mudar 's 
surname was al-Hamra (red), lyad's al-Shamta (grey-haired) and al- 
Balga (piebald), Rabi'ah's al-Faras (stallion) and Anmar's Himar (ass). 
He (Ibn Sa'd) said: Anmar is said to be the progenitor of Bajilah and 
Khath'am; Allah knoweth best. 



Volume 1, Parts 1.11.13 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father and others; he said: 

Ibrahim is the son of 'Azar (Al-Qur'an, 6:75) according to the Qur'an, 
but according to the Tawrah he is the son of Tarih and some say, 'Azar 
was son of Tarih Ibn Nahur Ibn Sarugh (also pronounced Sharugh) Ibn 
Urghuwa (pronounced Ur v uwa) Ibn Faligh, also called Falikh, Ibn 'Abir 
Ibn Shalikh, also called Salikh, Ibn Arfakhshad Ibn Sam Ibn Nuh the 
Prophet (on him be peace), Ibn Lamak Ibn Mattu-Shalikh, also called 
Mattusalikh, Ibn Khanukh, and he is Idris the Prophet (peace be on 
him), Ibn Yaridh and he is al-Yaridh also called al-Yadhir Ibn Mahlalil 
Ibn Qaynan Ibn Anush Ibn Shith also called Shith and he is Hibat-Allah 
(gift of Allah) Ibn Adam (may Allah shower His blessings on him). 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

12. ACCOUNT OF FEMALE ANCESTORS OF THE 
APOSTLE OF ALLAH (PEACE BE ON HIM) 

Volume 1, Parts 1.12.1 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 



I 



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The mother of the Apostle of Allah, (may Allah bless him) was ' Aminah 
Bint Wahb Ibn Abd Manaf Ibn Zuhrah Ibn Kilab Ibn Murrah; her 
mother was Barrah Bint v Abd al-Uzza Ibn 'Uthman Ibn v Abd al-Dar Ibn 
Qusayyi Ibn Kilab; her mother was Umm Habib Bint Asad Ibn v Abd al- 
Uzza Ibn Qusayyi Ibn Kilab; her mother was Barrah Bint 'Awf Ibn 'Abid 
Ibn 'Awij Ibn 'Adi Ibn Ka v b Ibn Luwayyi; her mother was Qilabah Bint 
al-Harith Ibn Malik Ibn Hubashah Ibn Ghanm Ibn Lihyan Ibn v Adiyah 
Ibn Sa'sa v ah Ibn Ka v b Ibn Hind Ibn Tabikhah Ibn Lihyan Ibn Hudhayl 
Ibn Mudrikah Ibn al-Yas Ibn Mudar; her mother was Umayymah Bint 
Malik Ibn Ghanm Ibn Lihyan Ibn v Adiyah Ibn Sa v sa v ah; her mother was 
Dubb Bint Tha'labah Ibn al-Harith Ibn Tamim Ibn Sa'd Ibn Hudayl Ibn 
Mudrikah; her mother was 'Atikah Bint Ghadirah Ibn Hutayt Ibn 
Jashim Ibn Thaqif, and his name was Qasi Ibn Munabbih Ibn Bakr Ibn 
Hawazin Ibn Mansur Ibn Ikrimah Ibn Kbasafah Ibn Qays Ibn v Aylan, 
and his name was al-Yas, Ibn Mudar; her mother was Lay la Bint v Awf 
Ibn Qasi, that is Thaqif. 

The mother of Wahb Ibn v Abd Manaf Ibn Zuhrah the (maternal) 
grandfather of the Prophet, was Qaylah and it is said, (she was) Hind 
Bint Abu Qaylah whose name was Wajz Ibn Ghalib Ibn al-Harith Ibn 
'Amr Ibn Milkan Ibn Afsa Ibn Harithah a descendant of Khuza'ah; her 
mother was Sulma Bint Luwayyi Ibu Ghalib Ibn Fihr Ibn Malik Ibn al- 
Nadr Ibn Kinanah; her mother was Mawiyyah Bint Ka v b Ibn al-Qayn a 
descendant of Quda v ah. 

The mother of Wajz Ibn Ghalib was al-Sulafah Bint Wahib Ibn al- 
Bukayr Ibn Majda'ah Ibn v Amr, belonging to the tribe of Banu v Amr Ibn 
v Awf, a branch of al-'Aws; her mother was a daughter of Qays Ibn 
Rabfah a member of Banu Mazin Ibn Buwayyi Ibn Milkan Ibn Afsa 
brother of Aslam Ibn Afsa; her mother was al-Nuj'ah Bint v Ubayd Ibn al- 
Harith belonging to the tribe of Banu al-Harith Ibn al-Khazraj. 

The mother of v Abd Manaf Ibn Zuhrah was Juml Bint Malik Ibn 
Fusayyah Ibn Sa'd Ibn Mulayh Ibn v Amr, a branch of Khuza'ah. 

The mother of Zuhrah Ibn Kilab was Umm Qusayyi who was Fatimah 
Bint Sa'd Ibn Sayal and his name was Khayr Ibn Hamalah Ibn v Awf Ibn 
'Amir al- Jadir, a branch of al-Azd. 



Volume 1, Parts 1.12.2 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al Kalbi 
informed us on the authority of his father; he said: 



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I penned down (the names of) five hundred female ancestors of the 
Prophet, but I did not find any one to have been an adulteress or having 
indulged in what was in vogue o the days of Jahiliyyah. 



Volume 1, Parts 1.12.3 

He (Ibn Sa v d) said: Abu Damrah Anas Ibn Lyad al-Laythi informed us 
on the authority of Ja v far Ibn Muhammad, he on the authority of his 
father Muhammad Ibn v Ali Ibn Husayn; (he said): 

Verily the Prophet (may Allah bless him) said: I have been born of valid 
wedlocks, from the time of Adam, and not of adultery. The adultery of 
the people in the days of Jahiliyyah has not stained me, and I have not 
been born but out of purity. 



Volume 1, Parts 1.12.4 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us: Abu 
Bakr Ibn v Abd Allah Ibn Abu Sab rah informed us on the authority of 
v Abd al-Majid Ibn Suhayl, he on the authority of v Ikrimah, he on the 
authority of Ibn v Abbas; he said: 

The Apostle of Allah said: From the time of Adam (to date) I have been 
born out of valid wedlock and not out of adultery. 



Volume 1, Parts 1.12.5 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: Muhammad Ibn v Abd Allah Ibn Muslim related to me on the 
authority of his uncle, al-Zuhri, he on the authority of v Urwah, he on the 
authority of v Ayishah; she said: 

The Apostle of Allah said: I have been born out of valid wedlock and not 
out of adultery. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

13. ACCOUNT OF THE FEMALE ANCESTORS OF THE 
APOSTLE OF ALLAH (MAY ALLAH BLESS HIM), 

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BEARING THE NAMES, FATIMAH AND ATIKAH 

'Atikah in Arabic means pure. 

Volume 1, Parts 1.13.1 

He (Ibn Sa'd) said: Hisham lbn Muhammad lbn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

The woman from whom was descended the Apostle of Allah was Umm 
v Abd al-Uzza Ibn v Uthman Ibn v Abd al-Dar Ibn Qusayyi. Her name was 
Hudaybah Bint v Amr lbn 'Utwarah Ibn 'Ayish Ibn Zarib Ibn al-Harith 
Ibn Fihr. Her (Umm v Abd al-'Uzza's) mother was Layla Bint Hilal Ibn 
Wuhayb Ibn Dabbah Ibn al-Harith Ibn Fihr. Her (Layla's) mother was 
Salma Bint Muharib Ibn Fihr. Her (Salma's) mother was v Atikah Bint 
Yakhlud Ibn al-Nadr Ibn Kininah. 

The mother of 'Amr Ibn "Utwarah Ibn 'Ayish Ibn Zarib Ibn al-Harith 
Ibn Fihr was 'Atikah Bint v Amr Ibn Sa v d Ibn 'Awf Ibn Qasi. Her 
OAtikah's) mother was Fatimah Bint Bilal Ibn 'Amr Ibn Thumalah of 
the Azd tribe. 

The mother of Asad Ibn 'Abd al-'Uzza Ibn Qusayyi is also among the 
female ancestors of the Prophet (may Allah's peace be on him). Her 
surname was al-Huzayya and her name was Raytah Bint Ka v b lbn Sa'd 
Ibn Taym Ibn Murrah. The mother of Ka v b Ibn Sa'd Ibn Taym was 
Nu'm Bint Tha v labah Ibn Wayilah Ibn 'Amr Ibn Shayban Ibn Muharib 
lbn Fihr. Her (Num's) mother was Nahiyah Bint al-Harith lbn Mungidh 
Ibn 'Amr lbn Ma'is Ibn 'Amir Ibn Luwayyi. Her (Nahiyah's) mother was 
Sulma Bint Rabfah lbn Wuhayb Ibn Dibab Ibn Hujayr Ibn v Abd Ibn 
Ma'is Ibn v Amir Ibn Luwayyi. Her (Salma's) mother was Khadijah Bint 
Sa'd Ibn Sahm. Her (Khadijah's) mother was v Atikah Bint 'Abdah Ibn 
Dhakwan Ibn Ghidirah Ibn Sa'sa'ah. 

The mother of Dibab lbn Hujayr lbn 'Abd Ibn Ma'is was Fatimah Bint 
v Awf Ibn al-Harith Ibn v Abd Manat Ibn Kinanah. 

The mother of 'Abid Ibn v Awij lbn 'Adi Ibn Ka v b, one of the ancestors of 
the Prophet, was Makhshiyyah Bint 'Amr Ibn Salul Ibn Ka v b Ibn 'Amr 
of the tribe of Khuza'ah. Her (Makhshiyyah's) mother was al-Rub'ah 
Bint Hubshiyyah Ibn Ka v b Ibn v Amr. Her (al-Rub v ah's) mother was 
Atikah Bint Mudlij lbn Murrah Ibn 'Abd Manat Ibn Kinanah. All of 
them are the ancestor's of the Prophet's mother. 

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The mother of 'Abd Allah Ibn v Abd al-Muttalib Ibn Hashim was 
Fatimah Bint 'Amr Ibn 'Ayidh Ibn 'Imran Ibn Makhzum. She was 
nearest to the Apostle of Allah among his female ancestors bearing the 
name of Fatimah. 

Her (Fatimah's) mother was Sakhrah Bint v Abd Ibn v Imran Ibn 
Makhzdm. Her (Sakhrah's) mother was Takhmur Bint v Abd Ibn 
Qusayyi. Her (Takhmur's) mother was Sulma Bint 'Amirah Ibn 
v Umayrah Ibn Wadi'ah Ibn al-Harith Ibn Fihr. Her (Sulma's) mother 
was v Atikah Bint 'Abd Allah Ibn Wa'ilah Ibn Zarib Ibn v Ayadhah Ibn 
v Amr Ibn Bakr Ibn Yashkur Ibn al-Harith who is the same person as 
v Adwan Ibn v Amr Ibn Qays and v Abd Allah Ibn Harb Ibn Wa'ilah. 

The mother of v Abd Allah Ibn Wa'ilah Ibn Zarib was Fatimah Bint 
v Amir Ibn Zarib Ibn v Ayadhah. 

The mother of v Imran Ibn Makhzum was Su v da Bint Wahb Ibn Taym 
Ibn Ghalib. Her (Su v da's) mother was v Atikah Bint Hilal Ibn Wuhayb 
Ibn Dabbah. 

The mother of Hashim Ibn v Abd Manaf Ibn Qusayyi was 'Atikah Bint 
Murrah Ibn Hilal Ibn Falij Ibn Dhakwan Ibn Tha v labah Ibn Buhthah 
Ibn Sulaym Ibn Mansur Ibn 'Ikrimah Ibn Khasafah Ibn Qays Ibn 
v Aylan. She was nearest to the Prophet among his female ancestors 
bearing the name of v Atikah. 

The mother of Hilal Ibn Falij Ibn Dhakwan was Fatimah Bint Bujayd 
Ibn Ru'as Ibn Kilab Ibn Rabfah. 

The mother of Kilab Ibn Rabfah was Majd Bint Taym al-Adram Ibn 
Ghalib. Her (Majd's) mother was Fatimah Bint Mu v awiyah Ibn Bakr Ibn 
Hawazin. 

The mother of Murrah Ibn Hilal Ibn Falij was v Atikah Bint v Adi Ibn 
Sahm of the Aslam tribe and they are the kinsmen of Khuzfah. 

The mother of Wuhayb Ibn Dabbah Ibn al-Harith Ibn Fihr was v Atikah 
Bint Ghalib Ibn Fihr. 

The mother of v Amr Ibn v Ayidh Ibn 'Imran Ibn Makhztim was Fatimah 
Bint Rabi v ah Ibn v Abd al-'Uzza Ibn Rizam Ibn Jahwash Ibn Mu v awiyah 
Ibn Bakr Ibn Hawazin. 



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The mother of Mu v awiyah Ibn Bakr Ibn Hawazin was 'Atikah Bint Sa v d 
Ibn Hudhayl Ibn Mudrikah. 

The mother of Qusayyi Ibn Kilab was Fatimah Bint Sa v d Ibn Sayal of the 
family of al- Jadarah of the tribe of al-Azd. 

The mother of ' Abd Manaf Ibn Qusayyi was Hubba Bint Hulayl Ibn 
Hubshiyyah of the tribe of Khuza'ah. Her (Hubba's) mother was 
Fatimah Bint Nasr Ibn v Awf Ibn ' Amr Ibn Luhayyi of the tribe of 
Khuza'ah. 

The mother of Ka v b Ibn Luwayyi was Mawiyyah Bint Ka'b Ibn al-Qayn 
who was al-Nu v man Ibn Jasr Ibn Shay' Allah Ibn Asad Ibn Wabarah Ibn 
Taghlib Ibn Hulwan Ibn v Imran Ibn al-Haf Ibn Quda v ah. Her 
(Mawiyyah's) mother was 'Atikah Bint Kahil Ibn v Udhrah. 

The mother of Luwayyi Ibn Ghalib was v Atikah Bint Yakhlud Ibn al- 
Nadr Ibn Kinanah. 

The mother of Ghalib Ibn Fihr Ibn Malik was Layla Bint Sa'd Ibn 
Hudhayl Ibn Mudrikah Ibn al-Yas Ibn Mudar. Her (Layla's) mother was 
Sulma Bint Tabikhah Ibn al-Yas Ibn Mudar. Her (Sulma's) mother was 

V 

Atikah Bint al-Asad Ibn al-Ghawth. 



Volume 1, Parts 1.13.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of some one other than his father; (he said): 

Verily v Atikah Bint 'Amir Ibn al-Zarib was one of the female ancestors of 
the Prophet (may Allah bless him). 

He (Ibn Sa v d) said: The mother of Barrah Bint v Awf Ibn 'Abid Ibn v Awij 
Ibn 'Adi Ibn Ka v b was Umaymah Bint Malik Ibn Ghanm Ibn Suwayd 
Ibn Hubshi Ibn 'Adiyyah Ibn Sa v sa'ah Ibn Ka v b Ibn Tabikhah Ibn 
Lihyan. Her (Umaymah's) mother was Qilabah Bint al-Harith Ibn 
Sa v sa v ah Ibn Ka'b Ibn Tabikhah Ibn Lihyan. Her (Qilabah's) mother 
was Dubb Bint al-Harith Ibn Tamim Ibn Sa v d Ibn Hudhayl. Her 
(Dubb's) mother was Lubna Bint al-Harith Ibn Numayr Ibn Usayyid Ibn 
v Amr Ibn Tamim. Her (Lubna's) mother was Fatimah Bint 'Abd Allah 
Ibn Harb Ibn Wayilah. Her (Fatimah's) mother was Zaynab Bint Malik 
Ibn Nadirah Ibn Ghadirah Ibn Hutayt Ibn Jusham Ibn Thagif. Her 
(Zaynab's) mother was v Atikah Bint v Amir Ibn Zarib. Her ('Atikah's) 



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mother was Shaqiqah Bint Ma'n Ibn Malik of the tribe of Bahilah. Her 
(Shaqiqah's) mother was Sawdah Bint Usayyid Ibn v Amr Ibn Tamim. 

All these 'Atikahs are thirteen in number and Fatimahs, ten. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

14. ACCOUNT OF THE MOTHERS OF THE PROPHETS 

ANCESTORS 



Volume 1, Parts 1.14.1 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

The mother of v Abd Allah Ibn v Abd al-Muttalib Ibn Hashim was 
Fatimah Bint v Amr Ibn v Ayidh Ibn v Imran Ibn Makhzum, and her 
(Fatimah's) mother was Sakhrah Bint v Abd Ibn v lmran Ibn Makhzum 
and her (Sakhrah's) mother was Takhmur Bint v Abd Ibn Qusayyi. 

The mother of 'Abd al-Muttalib Ibn Hashim was Sulma Bint v Amr Ibn 
Zayd Ibn Labid Ibn Khidash Ibn v Amir Ibn Ghanin Ibn v Adi Ibn al- 
Najjar whose name was Taym Allah Ibn Tha'labah Ibn v Amr Ibn al- 
Khazraj. Her (Sulma's) mother was v Umayrah Bint Sakhr Ibn Habib Ibn 
al-Harith Ibn Tha'labah Ibn Mazin Ibn al-Najjar. Her fUmayrah's) 
mother was Sulma Bint v Abd al-Ashhal Abn Harithah Ibn Dinar Ibn al- 
Najjar. Her (Sulma's) mother was Uthaylah Bint Za v wara Ibn Haram 
Ibn Jundub Ibn v Amir Ibn Ghanm Ibn 'Adi Ibn al-Najjar. 

The mother of Hashim Ibn v Abd Manaf was v Atikah Bint Murrah Ibn 
Hilal Ibn Falij Ibn Dhakwan Ibn Tha'labah Ibn Buhtbah Ibn Sulaym Ibn 
Mansur. Her fAtikha's) mother was Mawiyyah and it is said her name 
was Safiyyah Bint Hawzah Ibn v Amr Ibn Sa'sa'ah Ibn Mu v awiyah Ibn 
Bakr Ibn Hawazin. Her (Mawiyyah's) mother was Riqash Bint al-Asham 
Ibn Munabbih Ibn Asad Ibn v Ayidh Allah Ibn Sa v d al-'Ashirah, a 
branch of Madhhij. Her (Riqash's) mother was Kabshah Bint al-Rafiqi 
Ibn Malik Ibn al-Himas Ibn Rabfah Ibn Ka'b Ibn al-Harith Ibn Ka b. 

The mother of 'Abd Manaf Ibn Qusayyi was Hubba Bint Hulayl Ibn 
Hubshiyyah Ibn Salul Ibn Ka v b Ibn v Amr Ibn Rabfah Ibn Harithah Ibn 
v Amr v Ibn v Amir a descendant of Khuza v ah. Her (Hubba's) mother was 
Hind Bint v Amir Ibn al-Nadr Ibn 'Amir, belonging to the Khuza v ah. Her 



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(Hind's) mother was Layla Bint Mazin Ibn Ka v b Ibn v Amr Ibn v Amir, 
belonging to the Khuza'ah. 

The mother of Qusayyi Ibn Kilab was Fatimah Bint Sa'd Ibn Sayal 
whose name was Khayr Ibn Hamalah Ibn v Awf Ibn 'Amir al-Jadir, 
belonging to the Azd tribe. He was the first person to erect the wall of the 
Ka v bah, consequently his appellation became al-Jadir (the builder). Her 
(Fatimah's) mother was Zurayfah Bint Qays Ibn Dhu al-Rasayn whose 
name was Umayyah Ibn Jusham Ibn Kinanah Ibn v Amr Ibn al-Qayn Ibn 
Fahm Ibn v Amr Ibn Qays Ibn v Ilan. Her (Zurayfah's) mother was 
Sakhrah Bint 'Amir Ibn Ka v b Ibn Afrak Ibn Budayl Ibn Qays Ibn 
v Abqar Ibn Anmar. 

The mother of Kilab Ibn Murrah was Hind Bint Surayr Ibn Tha v labah 
Ibn al-Harith Ibn Malik Ibn Kinanah Ibn Khuzaymah. Her (Hind's) 
mother was Umamah Bint 'Abd Manat Ibn Kinanah. Her (Umamah's) 
mother was Hind Bint Dudan Ibn Asad Ibn Khuzaymah. 

The mother of Murrah Ibn Ka v b was Makhshiyyah Bint Shayban Ibn 
Muharib Ibn Fihr Ibn Malik Ibn al-Nadr Ibn Kinanah. Her 
(Makhshiyyah's) mother was Wabshiyyah Bint Wa'il Ibn Qasit Ibn Hinb 
Ibn Afsa Ibn Du v mi Ibn Jadilah. Her (Wahshiyyah's) mother was 
Mawiyyah Bint Dubay'ah Ibn Rabfah Ibn Nizar. 

The mother of Ka v b Ibn Luwayyi was Mawiyyah Bint Ka v b Ibn al-Qayn 
whose name was al-Nu v man Ibn Jasr Ibn Shay v Allah Ibn v Asad Ibn 
Wabarah Ibn Taghlib Ibn Hulwan Ibn Tmran Ibn al-Haf Ibn Quda'ah. 
Her (Mawiyyah's) mother was v Atikah Bint Kahil Ibn v Udhrah. 

The mother of Luwayyi Ibn Ghalib was v Atikah Bint Yakhlud Ibn al- 
Nadr Ibn Kinanah. This is the accepted version but some (genealogists) 
hold that it was Sulma Bint Ka'b Ibn v Amr Ibn Rabi'ah Ibn Harithah 
Ibn v Amr Ibn v Amir of the tribe of Khuza'ah. Her (Atikah's) mother was 
Unaysah Bint Shayban Ibn Tha v labah Ibn 'Ukabah Ibn Sa'b Ibn v Ali Ibn 
Bakr Ibn Wa'il. Her (Unaysah's) mother was Tumadir Bint al-Harith Ibn 
Tha'labah Ibn Dudan Ibn Asad Ibn Khuzaymah. Her (Tumadir's) 
mother was Ruhm Bint Kahil Ibn Asad Ibn Khuzaymah. 

The mother of Ghalib Ibn Fihr was Layla Bint al-Harith Ibn Tamim Ibn 
Sa'd Ibn Hudhayl Ibn Mudrikah and it is said that she was Layla Bint 
Sa'd Ibn Hudhayl Ibn Mudrikah Ibn al-Yas Ibn Mudar. Her (Layla's) 
mother was Sulma Bint Tabikhah Ibn al-Yas Ibn Mudar. Her (Sulma's) 
mother was v Atikah Bint al-Asad Ibn al-Ghawth. Her ('Atikah's) mother 
was Zaynab Bint Rabfah Ibn Wa'il Ibn Qasit Ibn Hinb. 



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The mother of Fihr Ibn Malik was Jandalah Bint v Amir Ibn al-Harith 
Ibn Mudad Ibn Zayd Ibn Malik of the tribe of Jurhum, and it is said that 
she was Jandalah Bint al-Harith Ibn Jandalah Ibn Mudad Ibn al-Harith, 
who was not al-Akbar (the great) but Ibn v Awanah Ibn v Amuq Ibn 
Yaqtan of the tribe of Jurhum. Her (Jandalah's) mother was Hind Bint 
al-Zulaym Ibn Malik Ibn al-Harith of the tribe of Jurhum. 

The mother of Malik Ibn al-Nadr was v Ikrishah Bint 'Ad wan who is 
known as al-Harith Ibn 'Amr Ibn Qays Ibn v Ilan Ibn Mudar. 

The mother of al-Nadr Ibn Kinanah was Barrah Bint Murr Ibn Udd Ibn 
Tabikhah; she was the sister of Tamim Ibn Murr. 

The mother of Kinanah Ibn Khuzaymah was 'Awanah whose name was 
Hind Bint Sa v d Ibn Qays Ibn v Ilan. Her fAwanah's) mother was Da v d 
Bint al-Yas Ibn Mudar. 

The mother of Khuzaymah Ibn Mudrikah was Sulma Bint Aslum Ibn al- 
Haf Ibn Quda v ah. 

The mother of Mudrikah Ibn al-Yas was Layla known as Khindif Bint 
Hulwan Ibn v Imran Ibn al-Haf Ibn Quda v ah. Her (Khindif s) mother was 
Dariyyah Bint Rabfah Ibn Nizar. The streamlet of Dariyyah flowing 
between Makkah and al-Nibaj is named after her. 

The mother of al-Yas Ibn Mudar was al-Rabab Bint Haydah Ibn Ma'add 
Ibn v Adnan. 

The mother of Mudar Ibn Nizar was Sawda Bint ' Akk Ibn al-Rayth Ibn 
v Adnan Ibn Udad; those who belong to al-Yaman say: v Akk Ibn 'Udthan 
Ibn ' Abd Allah Ibn Nasr Ibn Zahran of the tribe of al-Asad. 

The mother of Nizar Ibn Ma'add was Mu'anah Bint Jawsham Ibn 
Julhumah Ibn v Amr Ibn Barrah Ibn Jurhum. Her (Mu'anah's) mother 
was Sulma Bint al-Harith Ibn Malik Ibn Ghanm of the Lakhm tribe. 

The mother of Ma'add Ibn v Adnan was Mahdad Bint al-Laham Ibn 
Jalhab Ibn Jadis Ibn Jathir Ibn Aram. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 



75. ACCOUNT OF QUSA YYI IBN KILAB 



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Volume 1, Parts 1.15.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us on the 
authority of more than one scholar of Madinah; (second chain) he (Ibn 
Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi informed us on 
the authority of his father; they said: 

Kilab Ibn Murrah Ibn Ka b Ibn Luwayyi Ibn Ghalib Ibn Fihr Ibn Malik 
married Fatimah Bint Sa'd Ibn Sayal whose name was Khayr Ibn 
Hamalah Ibn v Awf (Ibn Ghanm in between 'Awfand 'Amir in al-Tabari, 
Vol. II, p. 181) Ibn 'Amir, surnamed al-Jadir, because he was the first 
person to build the wall of the Kabbah; he was son of v Amr Ibn 
Ju'thumah Ibn Mubashshir (Yashkur according to al-Tabari. Vol. II, p. 
181) Ibn Sa'b Ibn Duhman Ibn Nasr Ibn Zahran Ibn Ka'b Ibn al-Harith 
Ibn Ka'b Ibn 'Abd Allah Ibn Malik Ibn Nasr Ibn al-Azd. Ju thumah's 
migration coincided with that of Azd from Marib. (Marib was the capital 
of Yaman, on the bank of a stream of the same name, under the rulers of 
Saba. It was situated to the east of San 'a. A dam was constructed across the 
river. The dam was destroyed by a flood known as Say I al- Arim between A. 
C. 542 and 570, when the residents abondand their homes) They alighted 
with the 'tribe of Du'il Ibn Bakr Ibn 'Abd Manat Ibn Kinanah with 
whom they formed an alliance and contracted marriages. Then Fatimah 
Bint Sa'd bore Zuhrah Ibn Kilab to Kilab Ibn Murrah. There was no 
issue for a long time and then she bore Qusayyi whose name was Zayd. 
Then Kilab Ibn Murrah died and Rabfah Ibn Haram Ibn Dinnah Ibn 
v Abd Ibn Kabir Ibn v Udhrah Ibn Sa'd Ibn Zayd, of the tribe of Quda'ah 
carried her to his place in the land of 'Udhrah v who were the nobles of 
Syria upto Sargh and its dependencies. Since Zuhrah Ibn Kilab was 
grown up, he remained in his tribe but since Qasayyi was very young and 
had newly weaned his mother took him with her. He was named Qusayyi 
(distant) because he was living in the distant land of Syria. There she 
bore Rizah to Rabfah, to whom Qusayyi has also been attributed. 

One day he competed with a member of the tribe of Quda v ah whose 
name was Ruqay\ Hisham Ibn al-Kalbi said: He was'a member of the 
tribe of v Udhrah. Qusayyi overpowered him; the person so overpowered 
became angry and enmity grew between them till they exchanged hot 
words and quarrelled. Ruqay v said: Why do you not go back to your own 
place and people; you are not one of us? Qusayyi went to his mother and 
asked her: Who is my father? She said: Rabi'ah is your father. He said: 
Had I been his son, I would not have been denied by them. She said: If it 
is so, then by Allah, it is not the observance of the right of 
neighbourhood, nor protection of the right by them. In fact you are 
nobler and more honourable both in your individual capacity and also by 

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birth and descent. Your father is Kilab Ibn Murrah Ibn Ka v b Ibn 
Luwayyi Ibn Ghalib Ibn Fihr Ibn Malik Ibn al-Nadr Ibn Kinanah of the 
Quraysh tribe, and your people live in Makkah close to the Ka'bah, the 
vicinity of which is respected. 

He said: By Allah! I shall never stay here. She said: Wait till the season of 
pilgrimage, and then go there with the pilgrims, since I fear lest some 
people might harm you. He stayed there; when (the time of pilgrimage) 
approached, she sent him with the people of the Quda v ah tribe; he 
reached Makkah. (His elder brother) Zuhrah was yet alive. Zuhrah and 
Qusayyi both had signs of pilgrimage (Unstiched garment donned by 
pilgrims) on them, so the latter (i.e., Qusayyi) approached the former (i.e., 
Zuhrah) and said: I am your brother. Zuhrah, who had grown old and 
lost his vision, said to him: Come close to me, then he touched him and 
said: By Allah I recognise the voice and the resemblance (in features). 
When he was free after performing the pilgrimage the men of the 
Quda'ah insisted on his return with them to their territory, but he 
declined and settled at Makkah. Since he was of a forbearing nature, 
prominent and of noble descent, he made a proposal to Hulayl Ibn 
Hubshiyyah Ibn Salul Ibn Ka v b Ibn 'Amr Ibn Rabi'ah. This Hulayl is 
surnamed Luhayyi al-Khuza v i, and the proposal was concerning his 
daughter Hubba. Having come to know of his descent, Hulayl gave his 
daughter Hubba in his (Qusayyi's) marriage. In those days Hulayl was 
administering the affairs of Makkah, and had combined with it the 
custodianship of the Ka v bah. Then Hulayl perished and his son al- 
Muhtarish became the custodian of the Ka v bah. His patronymic name 
was Abu Ghubshan; the Arabs made payments to him during seasons of 
pilgrimage. In one of the seasons they curtailed them and withheld a 
portion of what they used to pay to him; so he grew angry. Thereupon 
Qusayyi invited him and served him with drink and then purchased the 
Ka v bah from him for a few camels. It is said that he purchased it for a 
water-skinfull of wine and he was pleased with the bargain; then he went 
to the outskirts of Makkah. (Cf al-Tabari, Vol. II, p. 183) 



Volume 1, Parts 1.15.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: v Abd Allah Ibn 'Amr Ibn Zuhayr related to me on 
the authority of v Abd Allah Ibn Khidash Ibn Umayyah al-Kabi, he on the 
authority of his father; (second chain) he (Ibn Sa v d) said: Fatimah Bint 
Muslim al-Aslami related to me on the authority of Fatimah al-Khuza'i, 
who had lived in the time of the Companions; they said: 

When Qusayyi married Hubba Bint Hulayl Ibn Hubshiyyah and she bore 

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children to him; Hulayl said: Verily the children of Qusayyi are my 
children since they are the children of my daughter. Then he made a will 
concerning the custodianship of the Ka v bah and control over Makkah in 
favour of Qusayyi and said to him: Thou art the fittest person. (Cfal- 
Tabari, Vol. II, p. 183) 

Now, back to the previous narration of Muhammad Ibn v Umar Ibn 
Waqid al-Aslami and Hisham Ibn Muhammad al-Kalbi; they said: It is 
said that when Hulayl Ibn Hubshiyyah perished and the descendants of 
Qusayyi spread and his wealth increased and he rose in honour, then he 
began to think that his right to the custodianship of the Ka'bah and 
administration of Makkah was better than (that of the) Khuza v ah and 
Banu Bakr, and that the Quraysh were the offspiring of Isma'il Ibn 
Ibrahim and were his true descendants. So he had a talk with the people 
of the Quraysh and Banu Kinanah and exhorted them to banish Banu 
Khuza v ah and Banu Bakr from Makkah and declared: We have better 
title to this office than they have. They (the Quraysh and the Kinanah) 
responded to his appeal and followed him. Then he wrote to his uterine 
brother Rizah Ibn Rabfah Ibn Haram al- v Udhri asking him to support 
him. Thereupon Rizah with his step-brothers, Hunn, Mahmud and 
Julhumah and their followers of the Quda'ah tribe set out for Makkah 
and reached there. (The tribe of) Sufah whose name was al-Ghawth Ibn 
Murr used to prevent people from the v Arafah not allowing any body to 
throw pebbles (a ritual of the pilgrimage) till every one of them had done 
it. After that year the Sufah repeated what they were doing in the 
previous years, but Qusayyi appoached them and met them at 
al-'Aqabah with his followers from among the Quraysh, the Kinanah and 
the Quda v ah. He said: We have better title to it than you. 

They denied and a fierce fighting ensued in which the Sufah were 
defeated. Then Rizah said: Qusayyi ! permit the people (to perform the 
ritual of throwing pebbles). He permitted the people and took hold of 
what was in their (Khuza v ah & Bakr's) possession. Since then (the ritual 
of) Ifadah (circumambulation round the Ka v bah) has been the privilege 
of the descendants of Qusayyi. (The people of the tribes of) Khuza v ah and 
Banu Bakr regretted their action and drew away from him. Thereupon 
Qusayyi collected his forces to fight with them. They fought a fierce 
battle at al-Abtab, and a large number of people were slain. Then they 
sued for a peace and they appointed Ya'mar Ibn v Awf Ibn Ka v b Ibn 
Layth Ibn Bakr Ibn v Abd Manat Ibn Kinanah as an arbitrator. He 
declared that Qusayyi Ibn Kilab had a better title to the custody of the 
Ka'bah and administration of Makkah than Khuza v ah. He declared that 
the bloodshed caused by Qusayyi was lawful and was to be under his feet; 
consequently Khuza v ah and Banu Bakr were to pay diyah (blood money) 
for every person of the Quraysh and the Kinanah whom they had slain. 



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Since that day Ya v mur was surnamed al-Shaddakh because he declared 
how the blood of the parties was spilt. (Cf. al-Tabarl, Vol. II, pp. 183-184. 
Ibn Hishdm, (Al-Azhar edition), Vol. I, p. 78) 



Volume 1, Parts 1.15.3 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Musa Ibn 
Ya v qub al-Zam v i informed us on the authority of his paternal aunt, she 
on the authority of her mother Karimah Bint al-Miqdad, she on the 
authority of her father; he said: 

When Qusayyi achieved his objective and expelled the Khuza v ah and 
Banu Bakr out of Makkah, the Quraysh joined him and since then they 
are known as Quraysh, because of their joining him; altaqarrush signifies 
joining. When the affair of Qusayyi was settled his uterine brother Rizah 
Ibn Rabfah al-'Udhri went back along with his brothers and kinsmen, 
who were three hundred in number, to their lands. Subsequently Rizah 
and Hunn used to meet Qusayyi and come (to Makkah) during the period 
of pilgrimage. They used to be his guests and could see the respect shown 
to him by the Quraysh and the Arabs. He (Qusayyi) showed respect to 
them (Rizah and Hunn) and gave presents to them, and the Quraysh 
respected them for their assistance and fortitude in the battle of the 
Khuza v ah and Bakr. 



Volume 1, Parts 1.15.4 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

Verily they were called the Quraysh because two of Fihr's sons were from 
one mother and one from another, so they separated and settled in 
different parts of Tahamah of Makkah; subsequently they united. 
Thereupon Banu Bakr said: The sons of Jandalah got united. 

The first person of the Mudar (tribe) to settle at Makkah was 
Khuzaymah Ibn Mudrikah who cast a statue dedicated to Hubal and 
placed it there and so it was called the idol of Khuzaymah. His 
descendants lived there till Fihr Ibn Malik succeeded them. Thereupon 
Banu Asad and the people of Kinanah migrated to their present 
settlement. 



Volume 1, Parts 1.15.5 

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He (Ibn Sa v d) said: Hisham Ibn Muhammad al-Kalbi informed us on the 
authority of his father; he said: 

All the children of Qusayyi Ibn Kilab were born of Hubba Bint Hulayl, 
yiz. v Abd al-Dar Ibn Qusayyi, the first born, v Abd Manaf Ibn Qusayyi 
whose name was al-Mughirah, "Abd al- v Uzza Ibn Qusayyi and v Abd Ibn 
Qusayyi, and Takhmur Bint Qusayyi and Barrah Bint Qusayyi. 



Volume 1, Parts 1.15.6 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father, he on the authority of Abu Salih, be on the 
authority of Ibn v Abbas; he said: 

Qusayyi used to say that he begot four sons, two of whom he dedicated to 
his gods, one to his house and one to himself. Consequently v Abd Ibn 
Qusayyi was called 'Abd Qusayyi, and the two after his gods v Abd Manaf 
and v Abd aKUzzA, and one after his house was v Abd al-Dar. (Cf. al- 
Tabari, Vol. II, p. 181) 



Volume 1, Parts 1.15.7 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: v Abd Allah Ibn Ja'far al-Zuhri related to me, he said: I discovered 
in the book of Abu Bakr Ibn v Abd al-Rahman Ibn al-Miswar Ibn 
Makhramah saying: Muhammad Ibn Jubayr Ibn Muf im informed us; 
(second chain) he (Ibn Sa v d) said: Hisham Ibn Muhammad al-Kalbi 
informed us; he said: My father informed me on the authority of Abu 
Salih, he on the authority of Ibn v Abbas; they said: 

Qusayyi Ibn Kilab was the first of the descendants of Ka'b Ibn Luwayyi 
to assume sovereignty, and his people paid homage to him. He was the 
Sharif (Chief) of Makkah and there was none to dispute his claim. Then 
he erected Dar al-Nadwah (Council Chamber), its door facing the 
Ka v bah. All the affairs of the Quraysh were discussed and decided there e. 
g. marriage, war, and consultations about other affairs, even such minor 
things as the attaining of puberty by a girl and her changing the shirt; 
her shirt was cut there and then she was sent to her family. (It was a 
custom) The banner of war offensive or defensive was hoisted in the Dar 
al-Nadwah; (the hoisting of the banner) was the chief prerogrative of 
Qusayyi. No boy was circumcised but in the Dar al-Nadwah. No caravan 



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of the Quraysh set out on its journey but from it, nor returned but 
alighted in it, as a mark of respect to him and for being blessed by his 
advice; this was in recognition of his excellence. They followed his orders 
like the commands of the faith; without his sanction nothing was done in 
his life, nor after his death. He had combined in his person offices of al- 
hijabah (the custody of the Ka'bah); al-siqayah (to supply drinking water 
to the pilgrims); al-rifadah (to feed the pilgrims); al-liwa (hoisting the 
banner of war); al-nadwah (council) and the administration of Makkah. 
He used to receive tithes from all persons entering Makkah but not from 
its residents. 

He (lbn Sa v d) said: It was called Dar al-Nadwah because people 
assembled there (to gain) good and (to ward off) evil. [P. 40] Nadi is a 
place for the assembling of the people, when they assemble. Qusayyi 
divided Makkah into quarters allottiug them to the branches of his tribe. 
Different branches of the Quraysh settled in the places in which they still 
live. The place abounded in v idah and salm (Idah and Salm are two 
species of ever-green thorny trees) and the Quraysh feared to cut them 
within the boundry of the Ka v bah. Qusayyi allowed them to cut the trees 
and told them that they were being cut for their houses and roads, and 
may Allah curse him who has evil designs. Qusayyi felled a tree with his 
own hand and his supporters followed him, then the Quraysh cut them. 
They applied the appellation of Mujammf to him, because he had 
brought about unity in respect of their affairs. They sought blessings of 
God through him, They showed respect to him and appointed him their 
ruler. (Cf al-Tabari, Vol. II, p. 182; Ibn Hisham, Vol. I, p 79) He 
(Qusayyi) made the sub-tribes of the Quraysh settle at al-Abtah, so they 
were called the Quraysh of al-Bitah. He made Banu Mali's Ibn 'Amir Ibn 
Luwayyi, Banu Taym al-Adram lbn Ghalib Ibn Fihr, Banu Muharib Ibn 
Fihr and Banu al-Harith Ibn Fihr settle in the upper part of Makkah; for 
this reason they were known al-Zawahir and also because they had not 
settled at al-Abtah with Qusayyi. However there was an exception of the 
sub -tribe of Abu v Ubaydah Ibn al-Jarrah who belonged to Banu al- 
Harith Ibn Fihr and because they had settled at al-Abtah they were 
known as the people of al-Bitah and lived with al-Mutayyabin. (They were 
the arbitrators appointed to adjudge the claims of the rival houses of 'Abd 
Manafand ^Abdal-Dar concerning hijabah, rifadah. siqayah and liwa.) A 
poet, Dhakwan the mawla of 'Umar Ibn al-Khattab, composed the 
following verses concerning al-Dahhak Ibn Qays al-Fihri who had struck 
him. 

"(I wish) a party of the Quraysh had been present before me, but it 
would have been of the Quraysh of al-Bitah and not of the Quraysh of al- 
Zawahir". 



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Hudhafah Ibn Ghanim aKAdawi recited in praise of Abu Lahab Ibn 
Abd al-Muttalib. 

"Your progenitor was Qusayyi whose appellation was Mujammf because 
Allah made the tribes of Fihr united by him." 

So Qusayyi was called Mujammf because he united the Quraysh; and 
the Quraysh, who were called Banu al-Nadr before him, were given by 
him the name of the Quraysh. 



Volume 1, Parts 1.15.8 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us; he said: Abu 
Bakr Ibn v Abd Allah Ibn Abi Sabrah related to me on the authority of 
Said Ibn Muhammad Ibn Jubayr Ibn Mut'im: 

That 'Abd al-Malik Ibn Marwan asked Muhammad Ibn Jubayr: When 
were the Quraysh given this name? He replied: When they came and 
settled together near the sanctuary (of the Ka'bah). This coming together 
is called taqarrush. Thereupon 'Abd-al-Malik said: I have not heard it, 
but I have heard that Qusayyi was called al-Qurashi, and the Quraysh 
were not so named before him. 



Volume 1, Parts 1.15.9 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Abu 
Bakr Ibn v Abd Allah Ibn Abu Sabrah related to me on the authority of 
v Abd al-Majid Ibn Suhayl Ibn v Abd al-Rahman Ibn 'Awf, he on the 
authority of Abu Salamah Ibn 'Abd al-Rahman Ibn v Awf; he said: 

When Qusayyi settled by the sanctuary (of the Ka'bah) and overpowered 
it, he did noble deeds; consequently he was called al-Qurashi, and he is 
the first person to be so named. 



Volume 1, Parts 1.15.10 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Abu 
Bakr Ibn v Abd Allah Ibn Abu Sabrah related to me on the authority of 
Abu Bakr Ibn v Abd Allah Ibn Abu Jahm; he said: 

Al-Nadr Ibn Kinanah was named al-Qurashi. 

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Volume 1, Parts 1.15.11 

He (lbn Sa'd) said: Muhammad Ibn v Umar informed us on the authority 
of v Abd Allah Ibn Ja v far, he on the authority of Ya v qub [P. 41] Ibn 
'Utbah al-Akhnasi; he said: 

Al-Hums (Al-hums signifies the people who are emotional, and pay 
attention to etiquette.) were the Quraysh, the Kinanah and the Khuza v ah 
and all those Arabs who had descended from the Quraysh. Muhammad 
Ibn v Umar added, without giving this chain of narrators: Or allies of the 
Quraysh. 

Muhammad Ibn 'Umar said: Al-Tahammus relates to certain rites which 
they introduced in their religion and were strict in observing them, to 
wit: They did not go out of the sanctuary when they had performed the 
pilgrimage and thus they fell short of performing the rile which Allah 
had enjoined on Ibrahim, and that was to stay at v Arafah which is outside 
the sanctuary. They abstained cooking in fat, and did not live in tents of 
hair; they lived under red canopies of leather. They commenced to 
permit the pilgrims to circumambulate round the Ka'bah in their clothes 
if they had not gone to the v Arafah. When they returned from the 
'Arafah they did not circumambulate round the Ka v bah, known as tawaf 
al-ifadah, but naked or in two ahmasi (A kind of coarse cloth woven by the 
Banu Ahmas, a branch of the Banu Dubay'ah) clothes. In case one 
circumambulated in his own clothes it was not lawful for him to wear 
them again. 

Muhammad Ibn v Umar said: Qusayyi introduced burning fire at al- 
Muzdalifah, when he stopped there, so that the persons coming from 
v Arafah could see it. The burning of fire did not cease in the days of 
Ignorance on the night of assembly. (Laylat Jam ') 



Volume 1, Parts 1.15.12 

Muhammad Ibn Umar said: Kathir Ibn v Abd Allah al-Muzani informed 
me on the authority of Nafi', he on the authority of Ibn Umar; he said: 

This fire continued to be kindled in the time of the Prophet, Abu Bakr, 
v Umar and 'Uthman. 

Muhammad lbn 'Umar said: It is kindled even today. Qusayyi had made 
it obligatory for the Quraysh to perform the functions of siq'iyah and the 

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rifadak; and said: People of Quraysh ! you are the neighbours of Allah 
and the custodian of His House (the Ka'bah) and the custodian of the 
sanctuary, and verily the pilgrims are the guests of Allah and the visitors 
of His House (the Ka'bah), and they are the worthiest of the guests for 
honour; so provide them with food and drink during the days of 
pilgrimage, till they return. They complied with it and they had a portion 
of their wealth allotted for this purpose, which they paid to him 
(Qusayyi). He provided food to the people in Mina and Makkah (during 
the days of pilgrimage) and constructed tanks to be filled with water with 
water-skins; people drank this water at Makkah, Mina and v Arafah. This 
custom continued in the days of Jahiliyah till his people embraced Islam; 
they have continued it till today. 

When Qusayyi grew old and feeble and (he observed that) his first born 
and eldest son v Abd al-Dar was weak and his brothers were sturdier than 
him, he said: my son ! by Allah, T shall make thee join thy people 
although they are superior to thee. None of them will enter the Ka'bah 
unless thou openest it, no banner of war will be hoisted unless thou 
hoistest it, no body will drink water in Makkah but at thy siqavah 
(drinking place), no body will take food during the days of pilgrimage but 
from thy food; and the Quraysh will make no decision but in thy house. 
(In this way) he bequeatned to him Dar al-Nadwah (council chamber), 
Hijobat al-Bayt (the custody of the Ka v bah), [P. 42] al-Liwa (the Banner), 
siqayah (arrangements for drinking water); and al-rifadah (provision of 
food for the pilgrims); and he chose him for these affairs so that he might 
be equal to all his brothers. 

Then Qusayyi died and was interred at al-Hajun. His daughter Takhmur 
Bint Qusayyi recited the elegy of her father. 

"After a short sleep the announcer announced the death of Qusayyi, the 
generous and the noble. 

"He announced the death of the most refined of (the descendants of) 
Luwayyi, so my tears trickled down like the pearls scattering from a 
string. 

"I suffered from sleeplessness because of internal grief and sorrow like 
one who becomes restless on being stung by a snake or a scorpion." 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

16. ACCOUNT OF ABD MANAF IBN QUSAYYI 



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Volume 1, Parts 1.16.1 



He (lbn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father, he said: 

When Qusayyi Ibn Kilab died, v Abd Manaf Ibn Qusayyi succeeded him, 
and all the affairs of the Quraysh passed into his control. He marked 
some quarters at Makkah as Qusayyi had done for his people. 

When Allah revealed: "And warn thy tribe of near kindered" (Al- 
Qur'an, 26:214) the Prophet confined his preaching to the descendants of 
Abd Manaf. 



Volume 1, Parts 1.16.2 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us, he said: My 
father related to me on the authority of Abu Salih, he on the authority of 
Ibn v Abbas; he said: 

When Allah the most High, revealed to the Prophet: "And warn thy tribe 
of near kindred", he came out and ascended al-Marwah, then he said: O 
descendants of Fihr! Thereupon the Quraysh assembled and Abu Lahab 
Ibn v Abd al-Muttalib said: Here are (the descendants of) Fihr by your 
side, so declare (whatever you want). Then the Prophet said: 
descendants of Ghalib! Thereupon the Banu Muharib and Banu al- 
Harith sons of Fihr retired. Then he said: O descendants of Luwayyi Ibn 
Ghalib! Thereupon Banu Taym al-Adram lbn Ghalib retired. Then he 
said: descendants of Ka v b Ibn Luwayyi! Thereupon the Banu 'Amir 
Ibn Luwayyi retired. Then he (Prophet) said: descendants of Murrah 
Ibn Ka'b! Thereupon the Banu v Adi Ibn Ka'b, the Banu Sahm and the 
Banu Jumah sons of 'Amr Ibn Huss Ibn Ka'b Ibn Luwayyi retired. Then 
he (Prophet) said: descendants of Kilab Ibn Murrah! Thereupon the 
Banu Makhzum Ibn Yaqzah Ibn Murrah and the Banu Taym Ibn 
Murrah retired. Then he (Prophet) said: descendants of Qusayyi! 
Thereupon the Banu Zuhrah Ibn Kilab retired. Then he (Prophets) said: 
descendants of 'Abd Manaf! Thereupon the Banu 'Abd al-Dar Ibn 
Qusayyi, the Bane Asad Ibn v Abd al-'Uzza Ibn Qusayyi and the Banu 
v Abd Ibn Qusayyi retired. Then Abu Lahab said: Here are the 
descendants of 'Abd Manaf by thy side, so declare (whatever thou likest), 
The Apostle of Allah, may Allah bless him, said: Verily Allah has 
commanded me to warn my tribe of near kindred and you are nearer to 
me than the Quraysh, and I cannot get luck for you from Allah nor a 



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share in the life hereafter unless you declare that there is no god but 
Allah; to which I shall bear witness before your Lord, and then the Arabs 
will follow your creed and the Persians will surrender. Thereupon Abu 
Lahab said: May you perish! Did you invite us for this? Subsequently 
Allah revealed: "The power of Abu Lahab will perish" (Al-Qurdn, 
112:1); in this verse signifies, (lose, perish). 



Volume 1, Parts 1.16.3 

He (Ibn Sa'd) said: HishAm Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us orb the authority of his father; he said: 

'Abd [P. 43] Manaf Ibn Qusayyi begot six male and six female children, 
namely, (1) al-Muttalib Ibn 'Abd Manaf who entered into an alliance, on 
behalf of the Quraysh, with al-Najashi about their trade in his dominion; 
(2) Hashim Ibn 'Abd Manaf, whose name was 'Amr and who made an 
alliance on behalf of the Quraysh with Heraclius, that they might visit 
Syria safely, (3) v Abd Shams Ibn 'Abd Manaf; (1) Tumadir Bint v Abd 
Manaf, (2) Hannah, (Hayyah in Ibn Hisham.) (3)Qilabah, (4) Barrah and 
(5) Halah were daughters of v Abd Manaf. Their mother was v Atikah al- 
Kubra Bint Murrah Ibn Hilal Ibn Falij (Falikh in Ibn Hisham) Ibn 
Thalabah (Ibn Hisham omits this name) Ibn Dhakwan Ibn Thalabah Ibn 
Buhthah Ibn Sulaym Ibn Mansur Ibn v Ikrimah Ibn Khasafah Ibn Qays 
Ibn v Aylan Ibn Mudar. fAbd Manaf s other sons were) (4) Nawfal Ibn 
v Abd Manaf who made an alliance on behalf of the Quraysh with Kisra 
concerning v Iraq; (5) Abu v Amr Ibn v Abd Manaf and (6) Abu 'Ubayd 
whose line became extinct. Their mother was Waqidah Bint Abu 'Adi 
whose name was 'Amir Ibn v Abd Nuhm Ibn Zayd Ibn Mazin Ibn 
Sa v sa'ah. fAbd Manaf's) other daughter was (6) Raytah whose 
descendants are Banu Hilal Ibn Mu'ayt a branch of Kinanah Ibn 
Khuzaymah. Her mother was al-Thaqafiyyah. (Ibn Hisham says: ^Abd 
Manaf begot four sorts namely (1) Hashim, (2) ^Abd Shams, (3) al- 
Muttalib, and (4) Nawfal. He, however, adds the name of Abu Amr in 
subsequent narration and omits that of Abu 'Ubayd. See Vol.1, p. 68). 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

17. ACCOUNT OF HASHIM IBN ABD MANAF 

Volume 1, Parts 1.17.1 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 

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informed us on the authority of his father, he on the authority of Abu 
Salah, he on the authority of Ibn 'Abbas; he said: 

Hashim's name was v Amr and to him is the reference in the taming of the 
Quraysh (Cf. Al-Qur'an, 106:1). The taming of the Quraysh was a custom 
of the Quraysh; and the person who introduced two journeys for the 
Quraysh was he. The first journey during winter was made towards 
Yaman and Abyssinia; (its ruler) al-Najashi (Negus) honoured them and 
they loved him. (The other) journey during summer was towards Syria 
and Ghazzah, and sometimes they reached Anqirah (Ankara). They were 
admitted before the Caesar who honoured them and they loved him. (Cf. 
al-Tabari, Vol. II. p. 180; Ibn Hishdm, p. 85). 

Once the Quraysh had to face a famine which lasted for several years, 
and all that they had exhausted. Then Hashim went to Syria and ordered 
for bread which was baked in large quantity for him. He loaded it in bags 
on camels till he reached Makkah, and broke them into small pieces and 
dipped them in soup. He slaughtered these camels and then ordered them 
to be cooked; then he emptied those kettles into plates. The people of 
Makkah ate to their satisfaction, and then after years of affliction the 
first showers came to them. So he received the appellation of Hashim. 
(One who breaks bread and other things into pieces) v Abd Allah Ibn al- 
Ziba'ra writes concerning this: 

"The lofty v Amr broke into pieces al-tharid (bread soaked in soup) for 
the people of Makkah, who were suffering from famine and had become 
weak". 



Volume 1, Parts 1.17.2 

He (Ibn Sa v d) said: Hisham Ihn Muhammad informed us; he said: 
Ma v ruf Ibn al-Kharrabudh al-Makki related to me; he said: A person of 
the tribe of v Adi Ibn al-Khiyar Ibn 'Adi Ibn Nawfal Ibn v Abd Manaf 
related to me on the authority of his father; he said: 

Concerning this circumstance Wahb Ibn v Abd Qusayyi said: 

"Hashim bore (that burden) which had exhausted the people of high 
birth and they were unable to bear it. 

[P. 44] He brought for them bags full of wheat from Syria, which people 

covet. 

He entertained the people of Makkah on hashim (pieces of bread) and 

soaked them in (the soup of) the meat of fat animals. 

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The people began to eat from wooden cups which were brimful, on the 
verge of overflowing". (Cf. al-Tabari, Vol. II, p. 180) 

He (Ibn Sa v d) said: Umayyah Ibn 'Abd Shams Ibn v Abd Manaf Ibn 
Qusayyi became jealous of him (Hashim). Since he was a wealthy person 
he tried to imitate Hashim's action but he failed. Thereupon the people of 
the Quraysh taunted him; he became angry and abused Hashim and 
challenged him for munafarah. (To secure the verdict of superiority of one 
person over another from one who was considered competent.) Hashim 
would not accept the challenge because of his advanced years and the 
respect (which he commanded), but the Quraysh did not permit him to 
do so, and forced him to accept it. Then he (Hashim) said (to Umayyah): 
Verily, I shall accept it, provided you agree that (in case of defeat) you 
will offer fifty camels of black pupils for being slaughtered in the valley 
of Makkah and go into banishment from Makkah for ten years. 
Umayyah agreed. They approached the sooth-sayer of Khuza'ah who 
declared Hashim to be superior. Thereupon (Hashim) took possession of 
the camels and slaughtered them. Those who were present ate the meat. 
Umayyah went to Syria where he stayed for ten years. This was the first 
demonstration of enmity between Hishim and Umayyah. (Ummayyah 's 
father 'Abd Shams and Hashim are stated to be twins. Hashim died at the 
early age of twenty; it is therefore improbable that his nephew could have 
challenged him to munafarah Cf. al-Tabari, Vol. II, p. 180) 



Volume 1, Parts 1.17.3 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: v Ali Ibn Yazid Ibn v Abd Allah Ibn Wahb Ibn Zam'ah related to me 
on the authority of his father: 

Verily Hashim, 'Abd Shams, al-Muttalib and Nawfal, sons of v Abd 
Manaf, joined hands to seize what was in the possession of Banu v Abd al- 
Dar Ibn Qusayyi which Qusayyi had bequeathed to v Abd al-Dar, namely, 
al-hijabah, al-liwa, al-rifadah, al-siqayah, and al-nadwah; they had done 
this, because they considered their right to be stronger on account of 
their superiority and excellence among their people. The person who 
acted as their leader was Hashim Ibn 'Abd Manaf but the Banu 'Abd al- 
Dar rejected the demand of surrendering to them their right; their leader 
was v Amir Ibn Hashim Ibn 'Abd Manaf Ibn v Abd al-Dar. The Banu v Abd 
Manaf Ibn Qusayyi were supported by the Banu Asad Ibn 'Abd aKUzza 
Ibn Qusayyi Banu Zuhrah Ibn Kilab, Banu Taym Ibn Murrah and Banu 
al-Harith Ibn Fihr. With Banu v Abd al-Dar were the Banu Makhzum, 
Sahm, Jumah and Banu 'Adi Ibn Ka v b. Banu v Amir Ibn Luwayyi and 
Muharib Ibn Fihr were neutral; they did not side with any party. The 

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various tribes pledged their support on oath that they would not desert 
nor surrender their men to the enemy till the wool could be drenched in 
sea-water (that is, for all time). 

Then the Banu v Abd Manaf and their supporters came out and filled a 
jafnah (a large sized bowl) with perfume and placed it near the Ka v bah; 
the people dipped their hands in it and then they promised, pledged, took 
oaths and touched the Ka v bah with their hands to confirm their 
swearings. They were known as al-Mutayyibin (the perfumed). 

(On the otherhand) the Band v Abd al-Dar and their supporters came out 
with a bowl full of blood. They dipped their hands in it and pledged and 
swore not to desert till the sea could drench wool, they were called al- 
Ahlaf (sworn allies), and La v agat al-Damm (the Lickers of blood). They 
made preperations for fighting; each tribe was ready to meet the other. 
In the meantime [P. 45] people intervened to make peace on the turns 
that al-siqayah and al-rifadah should be entrusted to the Banu v Abd 
Manaf and Banu 'Abd al-Dar should retain al-hijabah, al-liwa and dar al- 
Nadwah as it was at the moment. They agreed, and the people who 
wanted to come to blows avoided it. The dar al-Nadwah remained with 
the Banu 'Abd al-Dar till v Ikrimah Ibn v Amir Ibn Hashim Ibn 'Abd 
Manaf Ibn v Abd al-Dar Ibn Qusaayyi sold it to Mu v awiyah Ibn Abu 
Sufyan, who converted it into Dar-al-Amarah (Government House). The 
same is in the possession of the Khalifs till today. 



Volume 1, Parts 1.17.4 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: Yazid Ibn v Abd al-Malik Ibn al-Mughirah al Nawfal related to me 
on the authority of his father; he said: 

They made peace that day on the terms that Hashim Ibn v Abd Manaf Ibn 
Qusayyi should take over charge of al-siqayah and al-rifadah. He was a 
man of means and when the time of pilgrimage approached he stood 
among the Quraysh and said: people of the Quraysh ! verily, you are 
the neighbours of Allah and custodians of His house, pilgrims come to 
you during the season, they show respect to His House; they are the 
guests of Allah and are entitled to the hightest honour among the guests. 
Verily Allah has chosen you for this, and has honoured you with it; He 
protects your rights more than any other neighbour does; so respect His 
guests and pilgrims who come with dishevelled hair, covered with dust 
from every city on camels as lean as the arrows (of gambling), and have 
crawled, and stink, have lice in their clothes, and have exhausted their 
provisions; so entertain them and supply them with drink. Consequently 

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the Quraysh used to entertain them to such an extent that the people 
living there sent the smallest thing that they could spare. 

Hashim Ibn v Abd Manaf Ibn Qusayyi used to allot a large portion of his 
wealth for this purpose and the wealthy from among the Quraysh 
supported him by sending one hundred Heraclian mithqals (of gold). 

Hashim constructed cisterns near the well of Zamzam and filled them 
with water drawn from the other wells of Makkah. The pilgrims drank 
water from them. He commenced feeding them from the day of tarwiyah 
(8 Dhu al-Hijjah) at Makkah and Mina and on the day of Jam'a 
(assembling on 9 Dhu al-Hijjah) at 'Arafah. He soaked the crumbs of 
bread in the soup of meat mingled fat, sawiq (gruel of parched barley) 
and dates. He supplied them with drinking water in Mina, when water in 
the cisterns became scanty. When people returned from Mina the 
entertainment came to an end, and then they returned to their homelands. 



Volume 1, Parts 1.17.5 

He (Ibn Sa'd) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: al-Qasim Ibn al- v Abbas al-Lahabi related to me on the authority of 
his father, he on the authority of 'Abd Allah Ibn Nawfal Ibn al-Harith; he 
said: 

Hashim was a noble; and he secured a guarantee from the Caesar for the 
Quraysh that they would travel safe and would be allowed to carry their 
merchandise duty-free; Caesar had given him this in writing and had 
written to Negus to admit the Quraysh into his country. They were 
traders; Hashim started with a caravan of the Quraysh with 
merchandise, he passed by Madinah and halted at Suq al-Nabt [P. 46] 
where a market was held every year, and a number of people assembled. 
They (Quraysh) sold and purchased commodities. Here they noticed a 
woman on an elevated place commanding another woman to sell and 
purchase on her behalf. This woman appeared to be prudent, persevering 
and pretty, so Hashim inquired about her, if she was a spinster or a 
married woman. He was told that she had been married to Uhayhah Ibn 
al-Julah, and v Amr and Ma v bad were born to her as a result of this 
wedlock; then she got separation. Since then she has not married because 
of her high position among her people; and (she would now marry on the 
condition) that she would be at liberty to leave her husband if she 
disliked him. 

Her name was Salma Bint v Amr Ibn Zayd Ibn Labid Ibn Khidash Ibn 
v Amir Ibn Ghanm Ibn v Adi Ibn al-Najjar. Hashim made a proposal to 

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her, and she married him after knowing about his noble descent and 
excellence. He consummated the marriage, and gave a feast to his 
Qurayshite companions who were forty in number and were from among 
the descendants of v Abd Manaf, Makhzum and Sahm. He also invited 
some people of the (Banu) Khazraj (to the feast). He lived with her for 
some time, and she became pregnant. Her child, v Abd al-Muttalib, had 
some grey hair on his head at the time of his birth; so he was named 
Shaybah (old). From there Hashim travelled to Syria till he reached 
Ghazzah where he fell ill. They (his companions) remained there with 
him; when he died they interred him at Ghazzah, and returned with his 
belongings to his children. It is said that the person who had brought his 
belongings was Abu Ruhm Ibn v Abd aKUzza al- v Amiri a descendant of 
v Amir Ibn Luwayyi. He (Hashim) was only twenty years of age (at the 
time of his death). 



Volume 1, Parts 1.17.6 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

Hashim Ibn v Abd Manaf made a will in favour of his brother al-Muttalib 
Ibn 'Abd Manaf, so the Banu Hashim and Banu al-Muttalib form one 
unit till today; while the descendants of 'Abd Shams and Jawfal, sons of 
'Abd Manaf, form another unit. 



Volume 1, Parts 1.17.7 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us on be authority 
of his father; he said: 

Hashim Ibn v Abd Manaf ad four sons and five daughters, namely, (1) 
Shaybat al-Hamd, nown as 'Abd al-Muttalib; he was the Chief of the 
Quraysh till's death; (la) Ruqayyah Bint Hashim who died before she had 
stained puberty and (their) (There is a misprint in the text; The statement 
it may be added, appears to be incorrech because Ibn Sa 'd has narrated 
above that Hashim set out for Syria when 'Abd al-Muttalib 's mother was 
pregnant with him and that he (Hashim) died on reaching Ghazzah. It 
appears therefore that the mother of Ruqqayyah was not Salma.) mother 
was Salma Bint 'Amr Ibn Layd Ibn Labid Ibn Khidash Ibn v Amir Ibn 
Ghanm Ibn 'Adi Ibn al-Najjar; their uterine brothers were 'Amr and 
Ma v bad, sons of Uhayhah Ibn al-Julah Ibn al-Harish Ibn Jahjaba Ibn 
Kulfah Ibn v Amr Ibn v Awf Ibn al-Aws (Hashim's other children), (2) Abu 
Sayfa Ibn Hashim whose name was 'Amr and who was the eldest of them, 

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and (3) Sayfayya; their mother was Hind Bint 'Amr Ibn Thalabah Ibn al- 
Harith Ibn Malik Ibn Salim Ibn Ghanm Ibn 'Awf Ibn al-Khazraj; their 
uterine brothers were Makhramah Ibn al-Muttalib Ibn v Abd Manaf Ibn 
Qusayyi; (Hashim's sons), (4) Asad Ibn Hashim whose mother was 
Qaylah surnamed al-Jazur Bint 'Amir Ibn Malik Ibn Jadhimah; Ibn 
Jadhimah was also called al-Mustaliq which became the name of a 
branch of Khuza'ah, (Hashim's son), (5) Nadalah Ibn Hashim, and (2a) 
al-Shifa and (3a) Ruqayyah, and their mother was [P. 47] Umaymah Bint 
v Adi Ibn 'Abd Allah Ibn Dinar Ibn Malik Ibn Salaman Ibn Sa'd of the 
tribe of Quda'ah; their uterine brothers were Nufayl Ibn v Abd al-'Uzza 
al-'Adawi and v Amr Ibn Rabfah Ibn al-Harith Ibn Hubayyib Ibn 
Jadhimah Ibn Malik Ibn Hisl Ibn v Amir Ibn Luwayyi; (Hashim's 
daughters) (4a) al-Da'ifah Bint Hashim and (5a) Khalidah Bint Hashim, 
and their mother was Umm v Abd Allah who was also known as Waqidah 
Bint Abi 'Adi; it has been said that it was 'Udayyi and not v Adi, and that 
his name was 'Amir Ibn 'Abd Nuhm Ibn Zayd Ibn Mazin Ibn Sa v sa'ah; 
(Hashim's daughter), (6a) Hannah Bint Hashim, her mother was 'Udayyi 
Bint Hubayyib Ibn al-Harith Ibn Malik Ibn Hutayt Ibn Jusham Ibn Qasi 
who was also known as Thaqif. (The number of daughters has become six 
instead of five because Ruqayyah has been mentioned twice (la and 3a) 

He (Ibn Sa v d) said: Hashim's kunyah was Abu Yazid and some say that 
he had his patronymic name after his son Asad Ibn Hashim. 
When Hashim died his offspring composed elegies containing a large 
number of verses. Muhammad Ibn v Umar informed us on the authority 
of his people that Khalidah Bint Hashim composed an elegy of her father; 
there are, however, slips in the verses: 

"The announcer of death announced at an early hour the death of the 

best among those who tread on the pebbles; and he was of noble actions 

and pure mind. 

The announcement related to a chief of noble disposition; he (possessed) 

sagacity, generosity and fortitude; he was not of weak intellect and mean 

disposition. 

He was the ornament of his family during the season of drought and 

famine. 

Verily the most polished of all the family of Luwayyi is covered with dust 

and stones of Syria; so weep bitterly for the loss of one who was generous 

and respected. 

Thou hast suffered the bereavement of one who was the chief of Fihr and 

who was considered their superior in all affairs". 

Shifa Bint Hashim composed the following elegy: 

"0 my eye ! shed tears for the loss of a generous and noble person. For 
Hashim who was a man of exalted excellence, mighty, generous and 

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sincere. 

my eye ! weep on the breavement of my father who was a noted chief, of 

elegent figure, and continue weeping for him. 

He was experienced, of great fortitude, like an eagle; and among the 

nobles of the earth his family is the oldest. 

He was strong, of great height, polished, eloquent, lion-hearted, a chief 

with numerous qualities and of charming physique. 

He was one of the descendants of Ghalib, experienced and mighty, whose 

tree of excellence was very strong; and he himself was a man of 

generosity and forbearance. 

He proved his valour by his deeds and he commanded great respect; he 

had no blemish of weakness". 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

18. ACCOUNT OF ABD AL-MUTTALIB 

Volume 1, Parts 1.18.1 

Muhammad Ibn Umar Ibn Waqid al-Aslami informed us; he said: 

Al-Muttalib Ibn v Abd Manaf Ibn Qusayyi was older than Hashim and 
'Abd Shams, and it was he who made a treaty with al-Najashi on behalf 
of the Quraysh relating to their trade; he was noble among his people 
and they obeyed him. He was a chief. The Quraysh gave to him the 
appellation of al-Fayd because of his generosity. He took over al-siqayah 
and al-rifadah after Hashim. Referring to this he said: 

"Convey to Banu Hashim, calling them near you, that we have done 

although we were not asked. 

We took the responsibility of providing water to the pilgrims of the 

sanctuary when this honour had been suspended. 

We take the pilgrims to our houses as if they were kine which are put 

together. 

He (Ibn Sa v d) said: Thabit Ibn al-Mundhir Ibn Harim who was the 
father of the poet Hassan Ibn Thabit came to Makkah to perform v umrah 
and visited al-Muttalib who was his friend sad said to him: If you had 
seen your nephew Shaybah amidst is you would have seen (a combination 
of) beauty, reverence and nobility, which I have noticed in him. He 
competes in archery with its maternal uncles and his two arrows hit the 
target, like my palms, and when his arrow hits the target he exclaims: I 
am the son of the exalted 'Amr. Thereupon al-Muttalib said: I shall not 

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take rest even till evening, unless I set out towards him and bring bim. 
Thabit then said: I fear Salma will not entrust him to thee, nor his 
maternal uncles who zealously guard him. I would like to suggest that 
you leave him with his maternal uncles till he grows and comes to you. 
Thereupon al-Muttalib said: Abu Aws! I shall not leave him there 
because he would not then acquire the noble qualities of his people, and 
you are fully aware that his honour, respect and noble breed would 
depend upon his being brought up among his own people. Then al- 
Muttalib set out and reached al-Madinah; he stayed in a quarter and 
began to make inquiries about him. At last he found him shooting with 
his maternal uncles. When he saw him, he perceived in him resemblance 
with his father; his eyes shed tears and he embraced him and dressed him 
in Yamani garment and began to recite: 

"I recognized Shaybah while the offspring of the Najjar were around 
him, busy in shooting with arrows. (Cf. al-Tabari, Vol. II, p. 177) 
I noticed his fortitude and habits which were like ours, and so my tears 
trickled down". 

Consequently Salma sent a (messenger) to al-Muttalib and asked him to 
come and live with her. He replied: Circumstances do not permit me 
because I shall have to loosen a knot by getting hold of my nephew and 
taking him to his place and people. She said: I shall not allow him to go 
with you, and she expressed her anger at him. Thereupon al-Muttalib 
said: Don't do it, I shall not return without my nephew, who has attained 
the age of reason; he is alien to other people, and we belong to a family 
whose nobility is well-known, his stay, therefore, among his own people 
will be more profitable for him than his stay here, and he [P. 49] would 
remain your son no matter where he may like to live. When she found 
that he would not give up the idea of taking him (Shaybah) along with 
himself she asked for a respite of three days. In the meantime he shifted 
to her place and lived there for three days. Then he departed with him 
(Shaybah) and recited the verses which Hisham Ibn Muhammad related 
to me on the authority of his father: 

"If you happen to be with Banu al-Najjar, convey to them that this party, 
this child and I, belong to them. 

When I came to them I observed in them a passion to meet me and love 
for the sound (of my movement)." (Cf. al-Tabari, Vol. II, p. 178) 

Now we go back to the narration of Muhammad Ibn v Umar; he said: Al- 
Muttalib entered Makkah with him in the afternoon. When the Quraysh 
saw him, they declared him to be v Abd al-Muttalib (the slave of al- 
Muttalib). Thereupon al-Muttalib said: Woe to you ! he is my brother's 
son, Shaybah Ibn 'Amr. When they saw him they said: By my life ! he is 

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his (Amy's) son. Subsequently v Abd al-Muttalib stayed in Makkah till he 
attained the age of reason. Al-Muttalib Ibn v Abd Manaf set out on a 
trade journey to Yaman where he expired at Bardman. 

v Abd al-Muttalib succeeded him in the office pertaining to al-rifadah and 
al-siqayah. He continued the feeding of the pilgrims and making 
provision of drinking water in the cisterns at Makkah. The use of cisterns 
was discontinued when water could be had from the Zamzam well, and it 
was he fAbd al-Muttalib) who supplied them water from it by redigging 
it. He used to carry the water of the Zamzam to the ' Arafah for their use. 
The Zamzam was a spring of Allah, which was shown to him in dream 
several times and he was ordered to dig (Eaybah) the place shown to him. 
Thereupon he asked: What is taybah? Next night he again had a dream 
and he was commanded to dig barrah. He asked what is barrah? The 
next night when he was sleeping in his bedroom he again dreamt that he 
was commanded to dig al-madnunah; he again asked: what is al- 
madnunah? Please explain to me what you say. The following night he 
dreamt that he was ordered to dig the Zamzam. Thereupon he asked? 
What is Zamzam? He (the angel) said: It will not exhaust, nor will it be 
disliked. The pilgrims will drink (water) out of it, and that spring is 
(hidden) between faeces and blood close to the place where a aow of red 
beak and claws pecks. 

He (Muhammad Ibn v Umar) said: the crow with red beak and claws 
never left the place of slaughtering close to the place of faeces and blood. 
OAbd al-Muttalib heard the angel say): It would be a source of water 
supply for you and your descendants after you. 

He (Muhammad Ibn v Umar) said: Next morning v Abd al-Muttalib went 
with his pickaxe and shovel along with his son, al-Harith Ibn v Abd al- 
Muttalib, and at that time he had no other son except him. Then v Abd al- 
Muttalib began to dig with his pickaxe, filling the earth in a vessel with 
the shovel, and al-Harith look it to throw it away. He dug it for three 
days, after which he found the traces of the well. He said: Allah is Great, 
and the traces were of the spring of Isma'il. The Quraysh knew that he 
fAbd al-Muttalib) had succeeded in reaching the water level. Thereupon 
they came to him and said: Let us be your partners. He said: I am not 
going to do this, because I have been specially ordered to dig it, and if you 
like you may appoint an arbitrator. They said: Hudhaym the sorceress of 
Banu Sa v d, who resides at Muan near the border of Syria (will arbitrate). 

They set out towards her; v Abd al-Muttalib was accompanied by twenty 
persons of the Banu v Abd Manaf and the Quraysh had twenty men of 
their tribes. 



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When on the way to Syria they reached al-Faqir or [P. 50] Hadhwah 
their stock of water was exhausted, and they were thirsty. Thereupon 
they said to 'Abd al-Muttalib: What do you think? He replied: It means 
sure death; let every one of us dig a pit for himself, so that whenever a 
man expires others will bury him till the last man may die without burial; 
this will be an easy affair. Consequently they dug pits and sat there 
awaiting death. Then 'Abd al-Mujtalib said: By Allah ! to surrender 
ourselves to death would mean weakness. Let us go about in the world; it 
is likely that we might get water. So they departed and v Abd al-Muttalib 
stood up to ride his steed, but suddenly he noticed a spring of sweet water 
gushing out of the earth from under the feet of his steed. On this v Abd al- 
Muttalib said: Allah is Great. His partisans also joined him in calling out: 
Allah is Great, and all of them drank water; then he called the people of 
the Qurayshite tribes: Come along, and quench your thirst; verily Allah 
has bestowed water on us. They drank and made others drink. 
Thereupon they said: The matter has been decided. He who has bestowed 
water on you in this wilderness, has also bestowed the well of Zamzam on 
you. By Allah, we will never dispute with you. Then he as well as they 
returned; they never went to the sorceress and withdrew their claim on 
Zamzam in his favour. 



Volume 1, Parts 1.18.2 

He (Ibn Sa v d) said: Khalid Ibn Khidash informed us: Mu v tamar Ibn 
Sulayman al-Taymi informed us; he said: 

I heard my father relating on the authority of Abu Mijlaz that v Abd al- 
Muttalib was shown a site in a dream and was told to dig the ground. He 
asked: Where? He was told: At such and such place. He did not dig. 
Subsequently he was told: Dig close to faeces and ants, near the place 
where the Khuza'ah assemble. He dug it and discovered the image of a 
gazelle, weapons and worn out garments. When the people saw this find 
they wanted to fight him; (on this occasion) he made a vow to slaughter 
one of his sons if he begot ten. When ten sons were born to him he wanted 
to slaughter v Abd Allah, but the Banu Zuhrah stopped him and said: 
Cast a dice between v Abd Allah and the camels in such and such 
numbers. Accordingly he cast a dice which came out successively seven 
times in favour of v Abd Allah and only one for the camels. He (Ibn Sa'd) 
said: I do not know if the number seven was mentioned by Abu Mijlaz or 
not. However, the affair was then settled; he let his son go, and 
slaughtered the camels. 

Now we come back to the narration of Muhammad Ibn 'Umar. He said: 
When the Jurhum had sensed their departure from Makkah, they buried 

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two gazelles, five Qal'i (Swords ofMarj al-Qal'ah ware famous) swords, 
and five complete armours, which v Abd al-Muttalib now took out. He 
was a man of piety and considered cruelty and fornication great sins. So 
he dedicated the two gazelles which were of gold to the Ka'bah and fixed 
the swords at its two gates indicating the protection of the treasure of the 
Ka v bah, and then he put a golden lock and key. 



Volume 1, Parts 1.18.3 

Hisham Ibn Muhammad informed us on the authority of his father, he on 
the authority of Abu Salih, he on the authority of Ibn 'Abbas; he said: 

The gazelles belonged to the Jurhum, so when 'Abd al-Muttalib dug the 
well of Zamzam, he took out the gazelles and Qal'i swords. He then cast 
the arrows of dice which revealed that the articles of gold were for the 
Ka v bah, so he placed them at its door. They remained there for some 
time; then three persons of the Quraysh joined together and stole them. 



Volume 1, Parts 1.18.4 

He (Ibn Sa v d) said: [P. 51] Hisham Ibn Muhammad Ibn al-Sai'b al-Kalbi 
informed us on the authority of his father and of 'Abd al-Majid Ibn ' Abs 
and Abu al-Muqawwim and others; they said: 

'Abd al-Muttalib had a handsome face, straightness in gait; very 
forbearing and very generous, and abstained from all that spoils the 
character of a man. No king saw him but honoured him and accepted his 
recommendation; and he remained the chief of the Quraysh till his death. 
(Once) a few persons of the Khuza'ah came to him and said: We are 
neighbours, so let us pledge (help to each other). v Abd al-Muttalib agreed 
to it and went there with seven persons from among the descendants of al- 
Muttalib; al-Arqam Ibn Nadlah Ibn Hashim, and al-Dahhak and 'Amr 
sons of Abu Sayfi Ibn Hashim; none from the descendants of v Abd 
Shams or Nawfal joined with him. They entered the Dar al-Nadwah and 
pledged mutual help and assistance; they prepared a document and 
suspended it at the Ka v bah. 

v Abd al-Muttalib composed the following verses relating to it: "I enjoin 
on Zubayr, if I die, to stick to the terms of the treaty that I have made 
with the sons of v Amr. 

I enjoin on him to honour the commitments of his old (father) and never 
show faithlessness and cruelty. 

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They are the descendants of Fihr who honoured the old friendship and 
pledged (friendship) to your father." 

He (Ibn Sa v d) said: So v Abd al-Muttalib left a will for his son, Zubayr Ibn 
'Abd al-Muttalib, Zubayr left a will for Abu Talib, and he for al- 'Abbas 
Ibn Abd al-Muttalib. 



Volume 1, Parts 1.18.5 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us; he 
said: Muhammad Ibn 'Abd al-Rahman al-Ansarl related to me on the 
authority of Ja v far Ibn 'Abd al-Rahman Ibn al-Miswar Ibn Makhramah 
al-Zuhri, he on the authority of his father, he on the authority of his 
(Miswar's) grandfather; he said: 

Whenever v Abd al-Muttalib visited Yaman he stayed with one of the 
Himyarite chiefs. Once he stayed at (the spring of) al-Marr, where a man 
from Yaman met him; he was very old and had studied the books. He 
said to v Abd al-Muttalib O v Abd al-Muttalib ! allow me to examine your 
body. v Abd al-Muttalib said: I cannot allow you to examine every part of 
my body. Thereupon he said: Let me examine your nostrils. He fAbd al- 
Muttalib) said: Very well. Thereupon he examined yar (a hair in the 
nostril) and said: I find prophethood and sovereignty in you, but I also 
find that one of these two will be shared by the Banu Zuhrah. Then v Abd 
al-Muttalib returned (to Makkah) and married Halah Bint Wuhayb Ibn 
v Abd Manaf Ibn Zuhrah and got his son v Abd Allah married to 'Aminah 
Bint Wahb ibn v Abd Manaf Ibn Zuhrah. (As a result of this union) 
Muhammad, may Allah bless him, was born. Thus Allah bestowed 
prophethood and sovereignty on the family of v Abd al-Muttalib, and 
Allah knoweth best as to how He did it. 



Volume 1, Parts 1.18.6 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: My 
father related to me. Hisham (also) said: A person from the residents of 
Madinah related to me on the authority of Ja'far Ibn v Abd al-Rahman 
Ibn al-Miswar Ibn Makhramah, he on the authority of his father; they 
(Hisham's father and the Madinite) said: 

[P. 52] The first person of the Quraysh of Makkah who dyed his hair 
with wasmah (Leaves ofwoad or inciiel used for dying hair) was 'Abd al- 



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Malik (Apparently a misprint for Abd al-Muttalib) Ibn Hashim, who used 
to stay with one of the Himyarite chiefs. He said: O v Abd al-Muttalib ! 
will you like to change the colour of your grey hair and regain youth? He 
OAbd al-Muttalib) said: It dopends on you. He (Ibn Sa'd) adds: Then he 
ordered his hair to be dyed with hinna and finally hair-dye was applied 
to it. Thereupon 'Abd al-Muttalib said to him: Give me a little more of it. 
He gave it to him in large quantity. He fAbd al-Muttalib) arrived at 
Makkah by night; then he appeared in the morning with his hair as black 
as the wings of a raven. Thereupon the mother of al-'Abbas Ibn v Abd al- 
Muttalib, Nutaylah Bint Janab Ibn Kulayb said to him: Shaybat al- 
Hamd! It would have added to your beauty if it had been permanent. 
Abd al-Muttalib said: 

"I would have praised this blackness if it had been permanent, and then 
it would have been a substitute for the youth that has now passed away. 
Although life is short, I would have enjoyed it, but O Nutaylah ! there is 
no escape from death or old age. 

A man's bounty and prosperity are of no avail on the day his throne is to 
be demolished. 

So the praised death coming soon is dearer to me than their speeches full 
of wisdom". 

He (Ibn Sa'd) said: Since that time the people of Makkah began to dye 
their hair black. 



Volume 1, Parts 1.18.7 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

A person of the tribe of Kinanah, who was called Ibn Abi Salih; and a 
resident of al-Raqqah, a client (Mawla) of the tribe of Asad who was a 
scholar, informed me; they said: v Abd al-Muttalib Ibn Hashim and Harb 
Ibn Umayyah had a dispute (about their superiority) and they 
approached al-Najashi the Abyssinian to decide the matter between 
them, but he declined. So they appointed Nufayl Ibn v Abd al-Uzza Ibn 
Riyah Ibn v Abd Allah Ibn Qurt Ibn Razah Ibn v Adi Ibn Ka v b, as an 
arbitrator who said to Harb: Abu v Amr do you dispute with a person 
who is taller in stature than you, whose head is larger than yours, whose 
comeliness is better than yours, whose blemishes are fewer than yours, 
who has children are more numerous than you, whose beneficence is 
greater than yours, and whose tongue is more forceful than yours; so he 
declared him fAbd al-Muttalib) superior. Thereupon Harb said: It is 
due to vicissitudes of time that we appointed you arbitrator (to decide 

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between us). 



Volume 1, Parts 1.18.8 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of his father; he said: 

v Abd al-Muttalib was the boon-companion of Harb Ibn Umayyah till they 
referred their dispute to Nufayl Ibn v Abd al- v Uzza, the grand-father of 
v Umar Ibn al-Khattab; but when Nufayl gave his decision in favour of 
v Abd al-Muttalib they parted company, and Harb became the boon- 
companion of 'Abd Allah Ibn Jud v an. 



Volume 1, Parts 1.18.9 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of Abu Miskin; he said: 

v Abd al-Muttalib Ibn Hashim owned a spring at Ta'if which was called 
Dhu al-Harim and had for long been in the possession of the tribe of 
Thagif. When v Abd al-Muttalib claimed it, they denied and the person 
who was in charge of their affairs was Jundub Ibn al-Harith Ibn 
Hubayyib Ibn al-Harith Ibn Malik Ibn Hutayt Ibn Jusham Ibn Thaqif ; 
Jundub denied the claim and had a dispute with him about it, so they ro 
referred the case to the kahin of Udhrah who was known as 'Uzza 
Salamah and resided in Syria; [P. 53] they pledged that a certain number 
of camels (would be given over to the successful claiman). v Abd al- 
Muttalib set out with a party of the Qurays and his son al-Harith; at that 
time he had no other son. Jundub set out in a party of the people of 
Thagif. On the way the stock of water with v Abd al-Muttalib exhausted, 
and he and his companions asked for water from the people of the 
Thaqif; they refused. Thereupon Allah made a spring gush out from 
beneath his fAbd al-Muttalib's) camel. He thanked Allah, be He 
Glorious and Great, and considered it to be a favour from Him. They 
drank water out of it and quenched their thirst, and carried from it for 
their othe requirements. (In the meantime) the stock of water of the 
people of the Thaqif also exhausted; they asked v Abd al-Muttalib to 
supply them with drinking water, which he did. 

Then they reached the kahin who decided in favour of v Abd al-Muttalib. 
v Abd al-Muttalib took the camels and slaughtered them. He took 
possession of the (spring of) Dhu al-Harim, and then returned to 
Makkah. Allah had granted him fAbd al-Muttalib) superiority over him 

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(Jundub); and to his fAbd al-Muttalib's) people over his (Jundub's) 
people. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

19. ACCOUNT OF ABD AL-MUTTALIB' S VOW TO 

SLAUGHTER HIS SON 



Volume 1, Parts 1.19.1 

He (Ibn Sa v d) said: Muhammad Ibn 'Omar Ibn Waqid al-Aslami 
informed us: Muhammad Ibn v Abd Allah informed us on the authority of 
al-Zuhri, he on the authority of Qabisah Ibn Dhuwayb, he on the 
authority of Ibn 'Abbas; (second chain) al Waqidi said: Abu Bakr Ibn 
Abi Sabrah informed us on the authority of Shaybah Ibn Nisah, he on the 
authority of al-A v raj, he on the authority of Muhammad Ibn Rabfah Ibn 
al-Harith and others; they said: 

When v Abd al-Muttalib saw that he had few supporters in digging (the 
well of) Zamzam, that is, he had only his son al-Harith to help him in 
digging, he took a vow that he would sacrifice one son if Allah bestowed 
on him ten (sons). Accordingly, when their number reached ten, namely, 
al-Harith, al-Zubayr, Abu Talib, v Abd Allah, Hamzah, (Hamzah was 
born after ^Abd Allah's demise. His mother Halah was married to Abd al- 
Muttalib when Aminah was married to Abd Allah and only three months 
after that Abd Allah passed away. This shows that the number of Abd al- 
Muttalib's sons at the time when he wanted to sacrifice Abd Allah was not 
ten. Ibn Hisham says that it is interpolation in the narration Vol. /, p. 98) 
Abu Lahab, al-Ghaydaq, al-Muqawwim, Dirar and al- Abbas, he 
assembled them, informed them of his vow and called them to fulfill it for 
Allah's sake. None objected; they said: Fulfil your vow and do whatever 
you like. He asked them to write their names on an arrow each, which 
they did. (They must have put some marks on the arrows as they were 
illiterate). Then 'Abd al-Muttalib entered the Kabbah and asked the priest 
to cast them. v Abd Allah's arrow was drawn. Although 'Abd al-Muttalib 
loved him, he caught him by the hand and wanted to go to the place of 
sacrifice, with a knife. Thereupon the daughters of v Abd al-Muttalib, who 
were standing nearby, wept and said to their father: In his place offer 
camels for sacrifice from among those which were in the sanctuary. The 
priest asked him to cast arrows, between him and ten camels, which at 
that time were considered to be al-diyah (ransom for a man's life). He 
cast (the arrows) but again it was drawn in the name of v Abd Allah. So he 
went on increasing the number by ten and each time it was drawn in the 

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name of Abd Allah. Ultimately when it was cast for the tenth time it was 
drawn in the name of the camels. Thereupon 'Abd al-Muttalib and his 
comrades shouted, Allah is Great. The daughters of v Abd al-Muttalib 
took their brother and v Abd al-Muttalib offered the camels and 
slaughtered them between al-Safa and al-Marwah. (Cf. al-Tabari, Vol. II, 
p. 174) 



Volume 1, Parts 1.19.2 

He flbn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Sa'id 
Ibn Muslim related to me on the authority of Ya'ia Ibn [P. 54] Muslim, 
he on the authority of Sa'id Ibn Jubayr, he on the Authority of Ibn 
'Abbas; he said: 

After slaughtering them v Abd al-Muttalib left the camels for any one, a 
human being, a beast or a bird, and did not prevent them from taking 
their meat; but he and his sons took nothing out of it. 



Volume 1, Parts 1.19.3 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us; he said: v Abd al- 
Rahman Ibn al-Harith related to me on the authority of v Ikrimah, he on 
the authority of Ibn v Abbas; he said: 

In those days al-diyah was ten camels but v Abd al-Muttalib was first to 
make it one hundred camels for a human soul; the Quraysh and the 
Arabs recognized it and the Prophet confirmed it. 



Volume 1, Parts 1.19.4 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: al-Walid Ibn v Abd Allah Ibn Jumay v al-Zuhri 
related to me on the authority of a son of v Abd al-Rahman Ibn Mawhab 
Ibn Ribah al- Ash v ari; an ally of Banu Zuhrah, on the authority of his 
father; he said: Makhramah Ibn Nawfal al-Zuhri related to me; he said: 

I heard my mother Ruqayqah Bint Abi Sayfi Ibn Hashim Ibn 'Abd 
Manaf, who was his fAbd al-Muttalib's) comtemporary, relating: The 
Quraysh faced several years of drought; their wealth exhausted and they 
were on the verge of extinction. She continued: In a dream I heard a 
person saying: people of the Quraysh ! the Prophet who is to be raised 



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will be from among you; it is now the time of his emergence, and with 
him you will get plenty and abundance; so make a search of the man who 
is of noble birth, of high stature, white (in complexion), with eyebrows 
joined, eye-lashes long, hair curly, cheeks smooth, and the cartilage of his 
nose thin. Then ask him (the person answering this description) to come 
out with his children, and one member from every family should 
accompany him. All of them should be cleansed; then apply perfumes, 
kiss the rukn of the sanctuary and mount the peak of Abu Qubays; this 
man should come forward and pray for rains; others should only say, 
Amen! Then rains will come to you. In the morning she related her 
dream to the people who made a search and found 'Abd al-Muttalib 
answering those qualities. They assembled round him and from every 
fatty a person came out and did as the woman ordered them to do. They 
mounted Abu Qubays, and the Prophet, theta only a boy, was with them. 
v Abd al-Muttalib came forward and said: my Lord ! they are Thy 
slaves and children of Thy slaves, and Thy maids and daughters of Thy 
maids; Thou seest what has befallen us; several years have elapsed since 
it has rained; our animals which have hoofs or talons have perished and 
we are also on the verge of death. (O Lord!) keep away this famine from 
us and bring plenty and prosperity to us! They had not yet returned to 
their places when the valleys were over-flown (with-water). They had 
received rains due to blessings on the Prophet of Allah. 

Then Ruqayyah Bint Abi Sayfi Ibn Hashim Ihn v Abd Manaf recited: 
"Our town received rain in honour of Shaybat al-Hamd; we had 

missed clouds and the rains had disappeared. 

Ultimately it showered from the dark clouds which were full of rains, 

and from it animals and trees regained life. 

It was the kindness of Allah, and it appeared at an auspicious 
moment; the best of those of whom this good news has been given are the 
Mudar. 

[P. 55] He is lucky and the clouds shower rain for him and there is no 
equal to him in the mankind." 



Volume 1, Parts 1.19.5 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: 'Abd Allah Ibn v Uthman Ibn Abi Sulayman informed us on 
the authority of his father; (second chain) he (Ibn Sa'd) said: Muhammad 
Ibn 'Abd al-Rahman Ibn al-Baylamani related to us on the authority of 
his father; (third chain) he (Ibn Sa'd) said: v Abd Allah Ibn 'Amr Ibn 
Zuhayr al-Ka'bi related to us on the authority of Abu Malik al-Himyari, 
he on the authority of 'Ata Ibn Yasar; (fourth chain) he (Ibn Sa'd) said: 

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Muhammad in Sa'id al-Thaqafi related to us on the authority of Ya'la 
Ibn ' Ata, he on the authority of Wakf Ibn 'Udas, he on the authority of 
his uncle Abu Razin al-'Uqayli; (fifth chain) he (Ibn Sa v d) said: Sa'id Ibn 
Muslim related to us on the authority of v Abd Allah Ibn Kathir, he on the 
authority of Mujahid, he on the authority of Ibn v Abbas; their narrations 
are mixed up, they said: 

Al-Najashi (Negus) sent Abu Asham Aryat with an army, four thousand 
strong, to Yaman, which he entered and seized. There he made the 
potentates poor, and humiliated the mendicants. Thereupon a person 
from Abyssinia who was called Abu Yaksum Abrahah al-Ashram 
revolted and asked (the people) to submit to him. They responded and he 
(Abrahah) slew Aryat and seized Yaman. Subsequently he observed the 
people making preparations for the pilgrimage of the sanctuary of Allah. 
Thereupon he asked where the people were going. He was informed: 
They go on a pilgrimage to visit the sanctuary of Allah at Makkah. He 
asked: Of what was it constructed? They replied: Of stone. Then he 
asked: What sort of covering it has? They said: The striped sheets which 
are sent from here. Thereupon he said: By the Messiah! I shall erect a 
better building for you. Consequently he constructed an edifice of white, 
red, yellow and black marble and decorated it with gold and silver, beset 
with jewels. He made its doors of golden plates with gold nails set with 
jewels and placed a red ruby of large size (An incense compound 
containing olibanum, musk and ambergris imported from Mandal in India) 
it, and then covered it with screens. He burnt there Mandali inscense and 
applied musk to its walls so that they became black end the jewels were 
hidden. Then he ordered the people to visit that place as pilgrims. 

Consequently many an Arab tribe went on a pilgrimage to that place 
for several years and people stayed there for worship and devotion, and 
as ascetics. Among them was a person Nufayl al-KhatlTaini who had an 
evil intention of desecrating it. He was seeking an opportunity for which 
he waited long; ultimately one night he entered unnoticed and having 
brought excrements applied it to its qiblah, and threw there carcasses 
which he had collected. Abrahah was informed about the incident; he got 
extremely angry and said: Surely the Arabs have done it, having been 
annoyed for what I did to their sanctuary which I shall now demolish, 
stone by stone. Then he wrote to al-Najashi about the incident and asked 
him to send his elephant named Mahmud the like of which in size, body 
and strength was not noticed in the land. He sent it to him (Abrahah). 
Abrahah then marched (on Makkah) with his people, the Himyarite King 
and Nufayl Ibn Habib al-Khath v ami. When he approached the sanctuary 
he ordered his people to seize their animals. Consequently they seized the 
camels of v Abd al-Muttalib. Nufayl being his friend, v Abd al-Muttalib 
talked to him about his camels. Nufayl said to Abrahah: king ! [P. 56] 



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the chief of the Arabs has come to you, he possesses high qualities and is 
highly respected; he makes people ride his steeds, bestows money on 
them and feeds them as the air blows (i.e. continously). Abrahah 
admitted him to his presence and said: What do you want? He said: 
Return my camels to me. He (Abrahah) said: So what 1 have learned 
about you is false, I was under the impression that you would talk to me 
about your sanctuary for which you have earned respect. v Abd al- 
Muttalib said: Return my camels to me, and talk not of the sanctuary 
which has a Lord (Rabb). Who will protect it. Thereupon he (Abrahah) 
ordered his camels to be returned to him. When he took possession of 
them, he applied leather on their hoofs, branded them and left them in 
the sanctuary to be sacrificed, fearing the wrath of its Lord. Afterwards 
v Abd al-Muttalib climbed up the mount of Hira along with v Amr Ibn 
v Ayidh Ibn v Imran Ibn Makhzum, Mut'im Ibn 'Adi and Abu Mas'ud al- 
Thaqafi. There v Abd al-Muttalib recited the following couplets: 

"0 my Lord! Verily a man protects his luggage; Thou protect Thy 
property. Neither their (invaders') cross, nor their manoeuvres can 
overpower Thy might. If Thou shalt let them do whatever they like to do 
with our qiblah, Thou canst". 

He (Ibn Sa v d) said: Then flocks of birds came from the side of the sea 
and every bird had three pebbles-two in its claws and one in its beak. 
They cast these pebbles on them and no sooner did a pebble hit a thing 
than it smashed it causing eruption, it was the first occasion when small 
pox and measles spread in the area. These pebbles uprooted all the trees 
with bitter fruits. Subsequently Allah sent a flood, which swept them 
away and pushed them into the sea. (Cf. al-Qur'an, Surah al-Fil) He (Ibn 
Sa v d) said: Abrahah fled away with those who remained there, and 
ultimately Abrahah's limbs began to fall one by one. As regards al- 
Najashi's elephant, Mahmud, it abstained from attacking the sanctuary, 
so it was saved, but the other elephant was rash, so it was crushed; it has 
been stated that there were thirteen elephants (with Abrahah). Then 
'Abd al-Muttalib came down from the Hira; two Abyssinians rushed 
forward and kissed his head and said: You knew best (Cf. al-Tabart. Vol. 
II, pp. 111-113). 



Volume 1, Parts 1.19.6 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father; he said: 

'Abd al-Muttalib Ibn Hashim 'Ibn v Abd Manaf begot twelve sons and six 
daughters. They were: (1) al-Harith, the eldest of his children, from 

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whom he derived his Kunyah, died in the life time of his father; his 
mother was Safiyyah Bint Junaydib Ibn Hujayr Ibn Zabbab Ibn Habib 
Ibn Suwa'ah Ibn 'Amir Ibn Sa v sa v ah, (2) v Abd Allah, the father of the 
Apostle of Allah, may Allah bless him; (3) Zubayr who was a poet and 
chief and in whose favour 'Abd al-Muttalib had made a will; (4) Abu 
Talib whose name was v Abd Manaf and 'Abd al-Ka v bah who died leaving 
no ofspiring; (This is a mistake; it may be a misprint.) (la) Umm Hakim 
whose name was al-Bayda, (2a) v Atikah; (3a) Barrah; (4a) Umaymah and 
(5a) Arwa; and the mother of all of them was Fatimah Bint v Amr, Ibn 
v Ayidh Ibn v Imran Ibn Makhzum Ibn Yaqazah Ibn Murrah Ibn Ka v b 
Ibn Luwayyi; (5) Hamzah, who was the lion of Allah and His Apostle, 
was present at the battle of Badr and died a martyr's death on the 
occasion of the battle of Uhud; (6) al-Muqawwim; (7) Hajl whose name 
was al-Mughirah, [P. 57] and (6a) Safiyyah, and their mother was Halah 
Bint Wuhayab Ibn Abd Manaf Ibn Zuhrah Ibn Kilab, and her (Halah's) 
mother was al- v Ayyilah Bint al-Muttalib Ibn v Abd Manaf Ibn Qusayyi; 
(8) al- v Abbas who was noble, sagacious and awe-inspiring; (9) Dirar who 
was handsome in features and benevolent among the youth of the 
Quraysh and had died when Allah made revelations to the Prophet, 
having left no children; (10) Qutham Ibn fAbd al-Muttalib also left no 
children, and their mother was Nutaylah Bint Janab Ibn Kulayb Ibn 
Malik Ibn v Amr Ibn v Amir Ibn Zayd Manat Ibn v Amir whose name was 
al-Dahyan Ibn Sa v d Ibn al-Khazraj Ibn Taym Allah Ibn al-Namir Ibn 
Qasit Ibn Hinb Ibn Afsa Ibn Du v mi Ibn Jadilah Ibn Asad Ibn Rabfah 
Ibn Nizar Ibn Ma add Ibn 'Adnan; (11) Abu Lahab Ibn Abd al- 
Muttalib, whose name was v Abd al- v Uzza and whose Kunyah was Abu 
'Utbah; v Abd al-Muttalib had given him the appellation of Abu Lahab 
becaurse of his beauty and charm; he was very generous and his mother 
was Lubna Bint Hajir Ibn v Abd Manaf Ibn Datir Ibn Hubashiyyah Ion 
Salul Ibn Ka v b Ibn v Amr from the tribe of the Khuza'ah, and her 
(Lubna's) mother was Hind Bint v Amr Ibn Ka'b Ibn Sa v d Ibn Taym Ibn 
Murrah, and her (Hind's) mother was al-Sawda Bint Zuhrah Ibn Kilab; 
and (12) al-Ghaydaq Ibn 'Abd al-Muttalib whose name was Mus'ab and 
whose mother was Mumanna'ah Bint v Amr Ibn Malik Ibn Muwammal 
Ibn Suwayd Ibn As'ad Ibn Mashnu' Ibn v Abd Ibn Habtar Ibn v Adi Ibn 
Salul Ibn Kalb Ibn 'Amr of the tribe of the Khuza v ah, and his uterine 
brother was ' Awf Ibn v Abd v Awf Ibn v Abd Ibn al-Harith Ibn Zuhrah; 
v Awaf was the father of v Abd al-Rahman Ibn v Awf. (Serial numbers with 
letters indicate daughters) 

Al-Kalbi said: No sons of any father were equal to those of 'Abd al- 
Muttalib, nor were there any, nobler and sturdier than them. Cartilages 
of their noses were elevated, and when drinking water their noses would 
dip into it before their lips. Qurrah Ibn Hajl Ibn 'Abd al-Muttalib said 
about them: 

"If you are counting liberal men then count Dirar, Hamzah the Lion 
and al- v Abbas. 

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Count Zubayr and after him al-Muqawwim; and the stout Hajl who 
is the head of the youth. And count Abu 'Utaybah and the eighth one is 
the chief v Abd Manaf and (next to him) al- Jassas. 

The chief Ghaydaq is considered a leader. They all have been the 
chiefs of the people much against the wishes of the enemy. (Literally: The 
nose of the enemy should bleed) 

The generous al-Harith retained greatness till he drank from the cup 
of death. 

There are no uncles in the world like mine, nor people like ours." 

He (Ibn Sa v d) said: The progeny of v Abd al-Muttalib's sons sprang 
from al- v Abbas, Abu Talib, al-Harith and Abu Lahab, Hamzah, al- 
Muqawwim, al-Zubayr and Hajl the sons of v Abd al-Muttalib begot 
children who expired and the others did not leave aspiring. In the 
beginning the sons of al-Harith were many in number; then the number 
of those of Abu Talib increased and ultimately those of al-'Abbas 
exceeded them. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

20. ACCOUNT OF THE MARRIAGE OF ABD ALLAH IBN 

ABD AL-MUTTALIB TO AMINAH BINT WAHB THE 
MOTHER OF THE APOSTLE OF ALLAH (MA Y PEACE BE 

ON HIM) 



Volume 1, Parts 1.20.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami related 
to us; he said: v Abd Allah Ibn Ja v far al-Zuhri related to me on the 
authority of his paternal aunt, Umm Bakr Bint al-Miswar Ibn 
Makhramah, she on the authority of her father; (second chain) he (Ibn 
Sa v d) said: v Umar Ibn Muhammad Ibn v Umar Ibn v Ali Ibn Abi Talib 
related to me on the authority of Yahya Ibn Shibl, he on the authority of 
Abu Ja'far Muhammad Ibn v Ali Ibn al-Husayn; they said: 

'Aminah Bint Wahb Ibn ' Abd Manaf Ibn Zuhrah Ibn Kilab was under 
the guardianship of her paternal uncle Wuhayb Ibn v Abd Manaf Ibn 
Zuhrah. v Abd al-Muttalib Ibn Hashim Ibn v Abd Manaf Ibn Qusayyi 
approached him along with his son v Abd Allah Ibn v Abd al-Muttalib the 
Prophet's father and proposed for 'Aminah Bint Wahb. He (Wuhayb) 
married her with v Abd Allah Ibn v Abd al-Muttalib. In this very meeting 
v Abd al-Muttalib Ibn Hashim made a proposal for his own daughter, 
Halah Bint Wuhayb, for himself, and consequently he (Wuhayb) married 

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her to him (Abd al-Muttalib). So 'Abd al-Muttalib Ibn Hashim and 'Abd 
Allah Ibn v Abd al-Muttalib were married in the same sitting. Halah Bint 
Wuhayb bore to v Abd al-Muttalib Hamzah Ibn 'Abd al-Muttalib who 
was the Prophet's paternal uncle in relation and also a foster brother. 



Volume 1, Parts 1.20.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father and Abu al-Fayyad al- 
Khath v ami; they said: 

After marrying 'Aminah Bint Wahb, v Abd Allah Ibn v Abd al-Muttalib 
lived with her for three days; it was their custom that a man could live 
for three nights only with his wife in her father's family. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

21. ACCOUNT OF THE WOMAN WHO OFFERED 
HERSELF TO ABD ALLAH IBN ABD AL-MUTTALIB 



There is a difference of opinion about the woman who offered herself (to v Abd 
Allah). Some say that it was Qutaylah (Al-Tabari gives the name as Umm Qital, see Vol. 
II, p. 174) Bint Nawfal Ibn Asad Ibn v Abd al-'Uzza Ibn Qusayyi, the sister of Waraqah 
Ibn Nawfal, while others told that it was Fatimah Bint Murr of the Khath v am tribe. 

Volume 1, Parts 1.21.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: Muhammad Ibn v Abd Allah, the nephew of al- 
Zuhri related to me on the authority of al-Zuhri, he on the authority of 
v Urwah; (second chain) he (Ibn Sa v d) said: v Ubayd Allah Ibn 
Muhammad Ihn Safwan related to us on the authority of his father; 
(third chain) he (Ibn Sa v d) said: Ishaq Ibn v Ubayd Allah related to us on 
the authority of Sa'id Ibn Muhammad Ibn Jubayr; they all said: 

She was Qutaylah Bint Nawfal, sister of Waraqah Ibn Nawfal; she was 
well versed in divination. v Abd Allah Ibn v Abd al-Muttalib happened to 
pass by her, so she invited him to have sexual intercourse with her and 
seized his sheet from one side, but he declined and said: [P. 59] (Wait) till 
I return. Then he went hastily and had intercourse with 'Aminah Bint 



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Wahb who became pregnant with the Prophet. Then v Abd Allah Ibn 
v Abd al-Muttalib returned to the woman who was waiting for him and 
said to her: What do you say now for what you had suggested to me? She 
said: No, when you went from here there was brightness in your face, 
now on your return, it has vanished. Some (narrators) said: She said: 
When you went there was a light between your eyes like that of a horse 
and when you returned, it had disappeared. 



Volume 1, Parts 1.21.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father, he on the authority of Abu 
Salih, he on the authority of Ibn v Abbas: 

Verily the woman who had proposed to v Abd Allah Ibn v Abd al-Muttalib 
what she had proposed, belonged to the tribe of Banu Asad Ibn ' Abd al- 
v Uzza, and she was sister of Waraqah Ibn Nawfal. 



Volume 1, Parts 1.21.3 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of Abu al-Fayyad al-IKhath v ami; he said: 

v Abd Allah Ibn v Abd al-Muttalib passed by a woman of the Khath v am 
(tribe) whose name was Fatimah Bint Murr and who was the prettiest of 
all women, in the full bloom of her youth and the most pious and had 
studied the scriptures; she was the subject of talk among the youth of the 
Quraysh. She perceived the light of Prophethood in the face of v Abd 
Allah and inquired: young man ! who art thou? He informed her. Then 
she proposed to him if he would have intercourse with her and said that 
she was ready to present one hundred camels to him. He looked at her 
and said: 

"What is forbidden (shall not be done), and death is preferable to it. 

And as regards the lawful, there is no way for it. 

So how can I do what you want" (Cf. Al-Tabari, Vol. 11, p. 175) 

Then he went to his wife 'Aminah Bint Wahb and was with her. Then 
he recollected the Khath'ami woman and her exquisite beauty and what 
she had proposed. He returned to her and did not perceive the former 
warmth in her countenance; he said to her: Do you still like to propose 
what you had done once; she said: It was only once and that opportunity 
is no more. (The saying) has become a proverb. 

She said: what did you do after me. He said: I had sexual intercourse 
with my wife 'Aminah Bint Wahb. She (Fatimah) said: By Allah ! my 

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character is above suspision, but I had perceived a glow of the brightness 
of prophethood in your countenance, and 1 desired to have it; Allah 
however denied it to me and placed it where it now rests. The youth of 
the Quraysh received the information of the circumstance of her proposal 
to v Abd Allah Ibn v Abd al-Muttalib and his refusal; they spoke to her 
about it and she recited the following verses: 

"I perceived a dark cloud with bright blessed drops; 

Its water was so bright that it made its surroundings shine like that 
of morning. 

I considered it an honour to obtain it, but every person striking fire 
with a flint does not succeed. 

With the grace of Allah, how fortunate is the woman of the Banu 
Zuhrah who seized this blessing; (0 'Abd Allah) and you were 



unconscious." 



[P. 60] She also recited: 

"0 Banu Hashim ! do you know that Umaynah (diminitive of 
'Aminah) has seized the brightness and light of your brother. 

Like the wicks of the lamp which remain dipped in oil after its being 
extinguished. 

If a person acquires ancestral property it is not always due to his 
shrewdness; and if he loses it, it is not necessarily due to his fault. 

When you seek an affair, do it efficiently because if two fortunes 
conjoin it is a great blessing. 

Either the hand fully closed or the hand fully stretched, to the 
fingers' tip will benefit you. 

When Umaynah snatched what she had snatched, then my eyes were 
closed and my tongue tied." 



Volume 1, Parts 1.21.4 

He (Ibn Sa v d) said: Wahb Ibn Jarir Ibn Hazim informed us: My father 
informed me; he said: 

I heard Abu Yazid al-Madani saying: I have been informed that v Abd 
Allah, the father of the Prophet, may Allah bless him, passed by a woman 
of the Khath'am tribe who perceived brightness between his eyes, shining 
upto heaven. She said to him: Do you feel any passion for me? He 
replied: Yes, but after throwing pebbles. (The throwing of pebbles is an 
important part of the performance ofHajj, but sometimes people do it at 
other times also). So he went away and threw the pebbles, and returned to 
his wife 'Aminah Bint Wahb. Then he thought of the Khath'ami woman 
and came to her. She asked him: Have you cohabited with a woman since 
you talked to me? He replied: Yes, with my wife 'Aminah Bint Wahb. 
Thereupon she said: 1 require you no more, because there was a light 

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between your eyes, shining upto heaven, when you left me, after your 
cohabiting with her, it has departed; inform her that she has conceived 
the best of mankind. 



Volume 1, Parts 1.21.5 



Volume 1, Parts 1.21.6 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

22, ACCOUNT OF THE PREGNANCY OF AMINAH WITH 
THE PROPHET (MAY ALLAH BLESS HIM) 

Volume 1, Parts 1.22.1 

He (Ibn Sa'd) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: V A11 Ibn Yazid Ibn 'Abd Allah Ibn Wahb Ibn 
ZanTah relatea to me on the authority of his father, he on the authority 
of his paternal aunt; she said: 

We used to hear (related) that when 'Aminah Bint Wahb was pregnant 
with the Prophet (may Allah bless him), she used to say: I did not feel as 
if I was pregnant and I experienced no heaviness as other women do, 
except that my periods stopped; but I had a vision when I was in a state 
between sleep and wakefulness, that a visitor came in and said: Do you 
know that you are pregnant? I felt as if I answered: No, Then he said: 
You are bearing the chief of this nation and its Prophet; that was on 
Monday. She ('Aminah) said: This fact assured me of my pregnancy. 
Then he allowed me a respite till the time of delivery approached, and the 
same visitor came to me and said: Say, I place him under the protection 
of the One, to Whom people resort in important matters (critical 
situations) to guard themselves against those who envy. She said: I was 
repeating these words and I related the circumstances to the women of 
my (family). They advised me to suspend a piece of iron with my arms 
and neck. She ('Aminah) said: I did accordingly, but after a day only it 
was broken to pieces, so I gave up suspending it. 



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Volume 1, Parts 1.21.2 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar Ibn Waqid informed us; he 
said: Muhammad Ibn 'Abd Allah related to me on the authority of [P. 61] 
al-Zuhri, he said: 

'Aminah said: I became pregnant with him (the Prophet) but I 
experienced no discomfort till I delivered him. 



Volume 1, Parts 1.21.3 

He (Ibn Sa v d) said: v Amr Ibn v Asim al-Kilabi informed us; Hammam Ibn 
Yahya informed us on the authority of Ishaq Ibn 'Abd Allah; he said: 

The Prophet's mother said: I became pregnant with children, but no 
lamb was heavier than him. 



Volume 1, Parts 1.21.4 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami said: 

This version (referring to the above narration by v Amr) is not known to 
us nor to the learned because neither 'Aminah Bint Wahb nor v Abd Allah 
Ibn v Abd al-Muttalib had any other child except the Prophet. 

Volume 1, Parts 1.21.5 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Qays 
the mawla of v Abd al-Wahid related to me on the authority of Salim, he 
on the authority of Abu Ja v far Muhammad Ibn v Ali; he said: 

When 'Aminah was pregnant with the Prophet, (may Allah bless him), 
she was asked to name him Ahmad. 

IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

23. ACCOUNT OF THE DEATH OF ABD ALLAH IBN ABD 

AL-MUTTALIB 

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Volume 1, Parts 1.23.1 



He (Ibn Sa v d) said: Muhammad Ibn 'Umar Ibn Waqid al-Aslami 
informed us: Musa Ibn v Ubaydah al-Rabadhi informed us on the 
authority of Muhammad Ibn Ka'b); (second chain) he (Ibn Sa'd) said: 
Ibn Abi Zayd related to us on the authority of Ayyub Ibn v Abd al- 
Rahman Ibn Abi Sa v sa v ah; they said: 

' Abd Allah Ibn al-Muttalib accompanied a caravan of the Quraysh that 
was going Ghazzah in Syria for trade. When they had finished their 
business they returned, passing by al-Madinah on their way home Since 
v Abd Allah Ibn 'Abd al-Muttalib was ill, he said: I shall stay behind with 
my maternal uncles in Banu 'Adi Ibn al-Najja: Consequently he stayed 
there for a month in his ailment and his companions departed and 
reached Makkah. There 'Abd al-Muttalib inquired about v Abd Allah and 
they informed him: We left him behind with his maternal uncles in Banu 
v Adi Ibn al-Najjar, because he was ill. Thereupon v Abd al-Muttalib sent 
his eldest son al-Harith who found him dead and buried in the house of al- 
Nabighah, a member of Banu v Adi Ibn al-Najjar; the house is a small 
building which would be to your left when you enter the habitation (of 
Banu 'Adi). Then his uncles furnished him with information regarding 
(the nature of) his ailment, his stay there and his treatment, and that they 
had interred him. So he returned to his father and informed him (about 
the circumstances). 'Abd al-Muttalib mourned for him; his fAbd 
Allah's) brothers and sisters also felt extremely grieved. The Prophet was 
still in the womb of his mother; at the time of his (father's) death. v Abd 
Allah was twenty-five years (25) of age (at the time of his death). 

Muhammad Ibn Umar al-Waqidi said: This is the most trustworty 
of the statements and narrations with us relating to the death of 'Abd 
Allah Ibn Abd al-Muttalib. 



Volume 1, Parts 1.23.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Ma'mar related 
to me on the authority of al-Zuhri; he said: 

v Abd al-Muttalib sent v Abd Allah to al-Madinah to procure dry dates for 
him, but he died. 

Muhammad Ibn Umar said: The first version is more trustworthy. 
Abu 'Abd Allah Muhammad Ibn Sa'd said: Another story has been 

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related to us about his death. 



Volume 1, Parts 1.23.3 

He (Ibn Sa d) said: Hisham [P. 62] Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father and 'Awanah Ibn al-Hakam; 
they said: 

v Abd Allah Ibn 'Abd al-Muttalib expired when the Prophet was of 
twenty -eight months; and it is also said, of seven months. Muhammad 
Ibn Sa v d said: The first version namely that he died when the Prophet 
was stil in the womb of his mother is established. 



Volume 1, Parts 1.23.4 

He (Ihn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us, he said: 

'Abd Allah left behind Umm Ayman, (slave-maid) five camels living on 
arak (a thorny tree) and a flock of sheep, which the Prophet inherited. 
Umm Ayman whose name was Barkah nursed him. 'Aminah bint Wahb 
recited the following elegy in mourning for her husband 'Abd Allah Ibn 
Abd al-Muttalib: 

"(With the death of) a child of Hashim (it appears as if) the edge of 
Batha is effaced; and it was laid into the grave far from this place amidst 
mourning. 

The death invited him which invitation he accepted and it (death) has 
not left in mankind a child like that of Hashim. 

By night when they were carrying his bier, the people, in large 
numbers, changed it from hand to hand. 

No matter, if he is dead; because his noble deeds have survived him, 
as he was very generous and compassionate." 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

24. ACCOUNT OF THE BIRTH OF THE APOSTLE OF 
ALLAH (MAY ALLAH BLESS HIM) 

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Volume 1, Parts 1.24.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: Abu Bakr Ibn 'Abd Allah Ibn Abi Sabrah related 
to me on the authority of Ishaq Ibn v Abd Allah Ibn Abi Farwah, he on 
the authority of Abu Ja v far Muhammad Ibn v Ali; he said: 

The Apostle of Allah, (may Allah bless him), was born on Monday, the 
10th of the month of Rabf al-Awwal; and the invasion of the people of 
the Elephants (ashab al-fil) took place in the middle of Muharram, fifty 
five days prior to this event. 



Volume 1, Parts 1.24.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: 

Abu Ma v shar Nujayh al-Madani used to say that the Apostle of Allah, 
may Allah bless him ! was born on Monday, 2 Rabf al-Awwal. 

Volume 1, Parts 1.24.3 

He (Ibn Sa'd) said: Muhammad Ibn Mu'awiyah al-Nayshaburl informed 
us: Ibn Lahfah informed us on the authority of Khalid Ibn Abi v Imran, 
he on the authority of Ibn v Abbas; he said: 

Your Prophet was born on Monday. 

Volume 1, Parts 1.24.4 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us on the authority 
of Hisham Ibn Sa'd, he on the authority of Zayd Ibn Aslam, he on the 
authority of v Abd Allah Ibn 'Alqamah Ibn al-Faghwa; (second chain) he 
(Ibn Sa v d) said: Ishaq Ibn Yahya Ibn Talhah related to us on the 
authority of Isa Ibn Talhah, he on the authority of Ibn v Abbas; (third 
chain) he (Ibn Sa'd) said: Musa Ibn v Ubaydah related to us on the 
authority of Muhammad Ibn Ka v b; (fourth chain) Muhammad Ibn Salih 
related to us on the authority of v lmran Ibn Mannah; (fifth chain) he (Ibn 
Sa v d) said: Qays Ibn al-Rabi' related to us on the authority of Ibn Ishaq, 
he on the authority of Sa'id Ibn Jubayr; (sixth chain) he (Ibn Sa'd) said: 
v Abd Allah Ibn v Amir al-Aslami related to us on the authority of the 

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daughter of Abu Taj rat; (seventh chain) he (Ibn Sa v d) said: Hukaym Ibn 
Muhammad related to me on the authority of his father, he on the 
authority of Qays [P. 63] Ibn Makhramah; they all said: 

The Apostle of Allah, may Allah bless him, was born in the year of the 
Elephant. (It refers to Abrahah 's attack on Makkah, which was regarded as 
the basis of one of the Arab eras). 



Volume 1, Parts 1.24.5 

He (Ibn Sa v d) said: Yahya Ibn Ma'in informed us: Hajjaj Ibn 
Muhammad informed us: Yunus Ibn Abi Ishaq informed us on the 
authority of Sa'id Ibn Jubayr, he on the authority of Ibn v Abbas; he said: 

The Apostle of Allah, (may Allah bless him), was born on the day of the 
Elephants by which he meant the year of the Elephant. 



Volume 1, Parts 1.24.6 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Muhammad 
Ibn Muslim informed us on the authority of al-Zuhri; (second chain) he 
(Ibn Sa'd) said: Musa Ibn v Ubaydah related to us on the authority of his 
brother and Muhammad Ibn Ka v b al-Qurazi; (third chain) he (Ibn Sa v d) 
said: 'Abd Allah Ibn Ja v far al-Zuhri related to us on the authority of his 
paternal aunt, Umm Bakr, Bint al-Miswar, she on the authority of her 
father; (fourth chain) he (Ibn Sa v d) said: v Abd al-Rahman Ibn Ibrahim al- 
Madani, and Ziyad Ibn Hashraj, they on the authority of 'Abu Wajzah; 
(fifth chain) he (Ibn Sa v d) said: Ma'mar Ibn Abi Nujayh related to us on 
the authority of Mujahid; (sixth chain) he (Ibn Sa v d) said: Talhah Ibn 
' Amr related to us on the authority of ' Ata, he on the authority of Ibn 
v Abbas; their narrations consolidated are: 

Verily 'Aminah Bint Wahb Said: I became pregnant with him, meaning 
the Apostle of Allah, may Allah bless him, but I felt no discomfort till I 
delivered him. But when he mas separated from me there emitted with 
him a light which made everything between the East and the West bright. 
Then he fell on the earth resting on his hands and took a handful of earth 
and raised his head to the heaven; and some say that he was reclining on 
his knees, raising his head to the heaven, and there emitted with him a 
light which illuminated the palaces of Syria and its markets, till I saw the 
necks of camels at Busra. 



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Volume 1, Parts 1.24.7 



He (Ibn Sa'd) said: v Amr Ibn 'Asim al-Kilabi informed us: Hammam Ibn 
Yahya informed us on the authority of Ishaq Ibn 'Abd Allah: Verily the 
mother of the Prophet said: 

When I delivered him, there emitted a light from my womb which 
illuminated the palaces of Syria, so I delivered him clean as the lamb 
without impurities, and he fell on the earth with his hands resting on it. 



Volume 1, Parts 1.24.8 

He (Ibn Sa'd) said: Mu'adh Ibn Mu'adh al-'Anbari informed us; he said: 
Ibn Awn related to us on the authority of Ibn al-Qibtiyah relating to the 
birth of the Prophets, (may Allah bless him), he said: his (Prophet's) 
mother said: 

I noticed as if a meteor came out of me with which the earth was lighted. 



Volume 1, Parts 1.24.9 

He (Ibn Sa v d) said: v Affan Ibn Muslim informed us: Hammad Ibn 
Salamah informed us on the authority of Ayyub, he on the authority of 
v Ikrimah: 

Verily when the Prophet's mother delivered him, she put him under a 
stone vessel which split up. She said (relating to this): I saw him gazing 
towards heaven. 



Volume 1, Parts 1.24.10 

He (Ibn Sa v d) said: v Abd al-Wahhab Ibn 'Ata aKIjli informed us on the 
authority of Thawr Ibn Yazid, he on the authority of Abu al-Ajfa, he on 
the authority of the Prophet; he said: 

When my mother delivered me she perceived a glow of light in which (she 
saw) the palaces of Busra. 



Volume 1, Parts 1.24.11 



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He (Ibn Sa v d) said: Sa v d Ibn Mansur informed us: Faraj Ibn Fudalah 
informed us on the authority of Lugman Ibn v Amur, he on the authority 
of Abu Amamah al-Bahili; he said: The Apostle of Allah, may Allah bless 
him, said: 

My mother perceived as if light emitted from her [P. 64] with which the 
palaces of Syria illuminated. 



Volume 1, Parts 1.24.12 

He (Ibn Sa v d) said: Al-Haytham Ibn Kharijah informed us: Yahya Ibn 
Hamzah informed us on the authority of al-AwzaM, he on the authority of 
Hassan Ibn v Atiyyah: 

When the Prophet was born, he fell on his palms and knees gazing at the 
sky. 



Volume 1, Parts 1.24.13 

He (Ibn Sa v d) said: Yunus Ibn v Ata al-Makki informed us: Al-Hakam 
Ibn Aban al-Adani informed us: v Ikrimah informed us on the authority 
of Ibn v Abbas, he on the authority of his father al-Abbas Ibn v Abd al- 
Muttalib; he said: 

The Prophet was born circumcised and with navel chord cut; this caused 
v Abd al-Muttalib wonder and he was pleased; he remarked: This child of 
mine will achieve greatness, which he did. 



Volume 1, Parts 1.24.14 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Wagid al-Aslami 
informed us; he said: v Ali Ibn Yazid Ibn v Abd Allah Ibn Wahb Ibn 
Zam'ah related to me on the authority of his father, he on the authority 
of his paternal aunt; she said: 

When ' Aminah Bint Wahb was delivered of the Apostle of Allah, may 
Allah bless him, she sent for v Abd al-Muttalib. When the messenger of 
good news came to him, he was sitting in al-Hijr with his sons and some 
members of his tribe. He informed him that 'Aminah was delivered of a 
boy. The news pleased v Abd al-Muttalib, and he stood up along with 
those who were there. Then he entered her apartment. Thereupon she 



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informed him of what she had perceived and what was said to her and to 
what she wars commanded. He (al- v Abbas) said: v Abd al-Muttalib took 
him and carried him to the Kabbah and standing there he prayed to Allah 
and thanked Him for what He had bestowed on him. 



Volume 1, Parts 1.24.15 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: 

I have been informed that 'Abd al-Muttalib recited that day: 

"All praises be to Allah who bestowed on me this boy of pure 
character. 

He has been the leader of the boys in his cradle, (so) I entrust him to 
the care of Allah the Lord arkan (the pillars of the Ka'bah). 

I wish to see him attain maturity, and I seek refuge from the evil of 
malicious person. 

(I seek refuge) from the evil of the agitated envious person". 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

25. ACCOUNT OF THE NAMES AND PATRONYMICS OF 
THE APOSTLE (MAY ALLAH BLESS HIM) 



Volume 1, Parts 1.25.1 

He (Ibn Sa v d) said: Muhammad Ibn Isma'il Ibn Abu Fudayk al-Madani 
informed us on the authority of Musa Ibn Ya'qub al-Zam v i, he on the 
authority of Sahl the mawld of 'Uthaymah; (he said): 

Verily there was a christian of Maas who recited the Gospel; he said that 
the description of the Prophet in the Gospel purported to mean that he 
would be in progeny of lsmaMl and his name would be Ahmad. 



Volume 1, Parts 1.25.2 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar Ibn Waqid al-Aslami 
informed us; he said: Qays the mawla of 'Abd al- Wahid related to me on 
the authority of Salim, he on the authority of Abu Ja v far Muhammad Ibn 
V A11; he said: 



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Aminah was commanded (by God) during her pregnancy with the 
Apostle of Allah, may Allah bless him, to give him the name of Ahmad. 



Volume 1, Parts 1.25.3 

He (lbn Sa v d) Sad: Abu 'Amir al-Aqadi, whose name was 'Abd al-Malik 
Ibn 'Amr, informed us: Zuhayr Ibn Muhammad informed us on the 
authority of v Abd Allah Ibn Muhammad Ibn v Uqayl, he on the authority 
of Muhammad Ibn v Ali i.e. Ibn al-Hanafiyyah that he heard [P. 65] v All 
Ibn Abi Talib saying: 

The Apostle of Allah, may Allah bless him, said: I have been named 
Ahmad. 



Volume 1, Parts 1.25.4 

He (Ibu Sa v d) said: v Affan Ibn Muslim informed us, saying: Hammad Ibn 
Salamah informed us on the authority of Ja v far Ibn Abi Wahshiyah, he 
on the authority of Nafi lbn Jubayr Ibn Mut'im, he on the authority of 
his father; he said: 

I heard the Apostle of Allah, may Allah bless him, saying: I am 
Muhammad (praised), Ahmad (praised), al-Hashir (collector), al-Mahi 
(one who obliterates), al-Khatim (the Last) and al-Aqib (the last). 



Volume 1, Parts 1.25.5 

He (Ibn Sa v d) said: Affan Ibn Muslim informed us: Hammad Ibn 
Salamah informed us on the authority of 'Asim Ibn Buhdalah, he on the 
authority of Zirr Ibn Hubaysh, he on the authority of Hudhayfah; he 
said: 

I heard the Apostle of Allah, may Allah bless him, saying in a lane of 
Madinah: I am Muhammad, Ahmad, al-Hashir, al-Muqaffi (the last) and 
Nabi al-Rahmah (prophet of peace). 



Volume 1, Parts 1.25.6 

He (Ibn Sa v d) said: Muhammad Ibn v Ubayd al-Tanafisi, Abu Nu'aym al- 
Fadl Ibn Dukayn, Kathir Ibn Hashim and Hashim Ibn al-Qasim al- 

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Kinani informed us; they said: al-Mas'udi related to us on the authority 
of Amr Ibn Murrah, he on the authority of Abu v Ubaydah, he on the 
authority of Abu Musa al-AslTari; he said: 

The Apostle of Allah repeated before us his names, some of which we 
retained in memory, and he said: I am Muhammad, Ahmad, al-Muqaffi, 
al-Hashir, Nabi al-Rahmah, Tawbah (repentence) and al-Malhamah 
(battles). 



Volume 1, Parts 1.25.7 

He (Ibn Sa v d) said: v Abd Allah Ibn Numayr informed us on the authority 
of Malik i.e. Ibn Mighwal, he on the authority of Abu Husayn, he on the 
authority of Mujahid, he on the authority of the Apostle of Allah, may 
Allah bless him; he said: 

I am Muhammad and Ahmad, I am Rasul al-Rahmah, I am Rasul al- 
Malhamah, I am al-Muqaffi and al-Hashir; I have been raised for Jihad 
and I am not raised for tillage. 



Volume 1, Parts 1.25.8 

He (Ibn Sa v d) said: Ma'n Ibn Isa al-AshjaM informed us: Malik Ibn Anas 
informed us on the authority of Ibn Shihab, he on the authority of Ibn 
Jubayr Ibn Muf im, he on the authority of his father: Verily the Apostle 
of Allah said: 

Mine are five names, 1 am Muhammad, Ahmad, al-Mahi because Allah 
will efface blasphemy, I am al-Hashir, because people will be assembled 
on the Day of Judgement after my footsteps; and I am aKAqib 



Volume 1, Parts 1.25.9 

He (Ibn Sa v d) said: Al-Fadl Ibn Dukayn informed us on the authority of 
Sufyan Ibn 'Uyaynah, he on the authority of al-Zuhri, he on the 
authority of Muhammad Ibn Jubayr Ibn Mut'im, he on the authority of 
his father, he on the authority of the Prophet as above narrated, with the 
addition: 

I am al- v Aqib, and after me there will be no Prophet. 



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Volume 1, Parts 1.25.10 



He (Ibn Sa v d) said: Abu v Umar Hujayn lbn al-Muthanna, the comrade of 
al-Lulu, informed us: al-Layth lbn Sa v d informed us on the authority of 
Khalid Ibn Yazid, he on the authority of Sa'd i.e. Ibn Abi Hilal, he on the 
authority of 'Utbah lbn Muslim, he oat the authority of Naff Ibn Jubayr: 

Verily he was presented before v Abd al-Malik Ibn Marwan who asked 
him: Do you know all the names of the Prophet, which Jubayr i.e. Ibn 
Mut'im repeated? He said: Yes ! they are six, Muhammad, Ahmad, 
Khatim, Hashir, 'Aqib and Mahi. He is Hashir, because he was raised as 
a warner of severe torment on the day of resurrection, as regards al- 
Aqib, verily he came after the Prophet; as regards al-Mahi, verily Allah 
effaced the evil deeds of his followers because of him. 



Volume 1, Parts 1.25.11 

He (lbn Sa v d) said: Abu Damrah Anas Ibn v Iyad al-Laythi informed us; 
he said: [P. 66] Al-Harith Ibn v Abd al-Rahman Ibn Abi Dhubab related 
to me on the authority of ' Ata Ibn Mina, he on the authority of Abu 
Hurayrah; he said: 

The Apostle of Allah, may Allah bless him, said: O servants of Allah ! 
look as to how Allah removes their (referring to the Quraysh) abuses and 
damnation from me. They (Companions) said: How? Apostle of Allah? 
He said: They abuse and damn (the person who is); Mudhammam and I 
am Muhammad. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

26, ACCOUNT OF THE PATRONYMICS OF THE APOSTLE 
OF ALLAH (MA Y ALLAH BLESS HIM) 



Volume 1, Parts 1.26.1 

He (Ibn Sa v d) said: Al-Fadl Ibn Dukayn informed us; Dawud Ibn Qays 
informed us; he said: I heard Musa Ibn Yasar saying: I heard Abu 
Hurayrah saying: Verily the Apostle of Allah, may Allah bless him, said: 

Name (your children) after me, but do not take my patronymic name: 
Verily I am Abu al-Qasim 

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Volume 1, Parts 1.26.2 

He (Ibn Sa v d) said: Abu 'Asim al-Dahhak Ibn Makhlad al-Shaybani 
informed us on the authority of Muhammad Ibn 'Ajlan, he on the 
authority of his father, he on the authority of Abu Hurayrah; he said: the 
Apostle of Allah, may Allah bless him, said: 

Do not combine my name and patronymic, I am Abu al-Qasim, Allah 
bestows on me and 1 distribute (among others). 



Volume 1, Parts 1.26.3 

He (Ibn Sa v d) said: Abu Bakr Ibn v Abd Allah Ibn Abi Uways al-Madani 
informed us on the authority of Sulayman Ibn BilaT he on the authority 
of Kathir Ibn Zayd, he on the authority of al- Walid Ibn Rabah, he on the 
authority of Abu Hurayrah, he on the authority of the Prophet, peace be 
on him about the tradition just mentioned he (the Prophet) said: 

(It means) the ally of Abu al-Qasim, referring to himself. 



Volume 1, Parts 1.26.4 

He (Ibn Sa v d) said: v Abd al-Wahhab Ibn 'Ata aKIjli informed us: 
Humayd al-Tawil informed us on the authority of Anas Ibn Malik; (he 
said): 

Verily the Prophet was at al-Bagf, when a person called: Abu al- 
Qasim! The Prophet turned to him. But (the man) said: I do not mean 
you. Thereupon the Prophetic said: Name after me, but do not take my 
patronymic (to you). 



Volume 1, Parts 1.26.5 

He (Ibn Sa'd) said: Muhammad Ibn v Abd Allah al-Asadi informed us: 
Sufyan informed us on the authority of Mansur, he on the authority of 
Salim, he on the authority of Jabir he said: 

A son was born to an Ansari who named him Muhammad; consequently 
the Ansar became angry and said: (We will not leave) till we ask the 



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Prophet. Then they mentioned it to him. He said: The Ansar have done 
the right thing. Then he added: Name after me but do not apply my 
patronymic since I am Abu al-Qasim and distribute among you. 



Volume 1, Parts 1.26.6 

He (lbn Sa v d) said: v Abd al-Wahhab Ibn 'Ata informed us; he said: Sa'id 
Ibn v Abi 'Arubah was asked about a man whose patronymic was Abu al- 
Qasim. So he informed us on the authority of Qatadah, he on the 
authority of Sulayman al-Yashkari, he on the authority of Jabir Ibn v Abd 
Allah, (he said): 

Verily a person among the Ansar had his patronymic Abu al-Qasim. 
Then the Ansar said: We will not let you have this patronymic unless we 
ask the Apostle of Allah, about it. Then they mentioned it to the Apostle 
of Allah, may Allah bless him, and he replied: Name after me but do not 
take my patronymic. Sa'id said: Qatadah disliked that a man should bear 
the patronymic of Abu al-Qasim although his name was not Muhammad. 



Volume 1, Parts 1.26.7 

He (Ibn Sa'd) said: 'Abd al-Wahhab Ibn 'Ata informed us; Isra'il 
informed us on the authority of v Abd al-Karim [P. 67] al-Jazari, he on 
the authority of v Abd al-Rahman Ibn Abi ' Amrah al-Ansari; he said: The 
Prophet, may peace be on him, said: 

Do not combine my name and patronymic. 



Volume 1, Parts 1.26.8 

He (Ibn Sa'd) said: Musa Ibn Dawud al-Dabbi informed us: Ibn Lahi'ah 
informed us on the authority of Abu Yunus the mawla of Abu Hurayrah, 
he on the authority of Abu Hurayrah, (he said): 

Verily the Prophet may Allah bless him, said: Do not combine my name 
and patronymic. He prohibited the combination of his name with his 
patronymic. 



Volume 1, Parts 1.26.9 



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He (Ibn Sa v d) said: Qutaybah Ibn Sa v id al-Balkhi informed us: Bakr 
Mudar informed us on the authority of Ibn 'Ajlan, he on the authority of 
his father, he on the authority of Abu Hurayrah; (he said): 

Verily the Apostle of Allah, may Allah bless him, said: Do not combine 
my name and patronymic. 



Volume 1, Parts 1.26.10 

He (Ibn Said) said: v Abd Allah Ibn Salih Ibn Muslim aKIjli informed us: 
Isra'il informed us on the authority of Thuwayr, he on the authority of 
Mujahid; he said: 

The Apostle of Allah may Allah bless him, said: Give my name but do not 
apply my patronymic. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

27. ACCOUNT OF THOSE WHO SUCKLED THE APOSTLE 

OF ALLAH (MAY ALLAH BLESS HIM) AND NAMES OF 

HIS FOSTER-BROTHERS AND SISTERS 

Volume 1, Parts 1.27.1 

He (Ibn Said) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: Musa Ibn Shaybah related to me on the authority of 
'Umayrah Bint v Ubayd Allah Ibn Ka v b Ibn Malik, she on the authority of 
Barrah Bint Abi Tajrah; she said: 

The first (woman) who suckled the Apostle of Allah, may Allah bless him, 
was Thuwaybah (who nursed him) with the milk of her son who was 
called Masruh, several days before the arrival of Halimah. She had 
suckled Hamzah Ibn v Abd al-Muttlib before and Abu Salamah Ibn v Abd 
al-As'ad al-Makhzumi after him Prophet. 



Volume 1, Parts 1.27.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us on the authority 
of Mamar, he on the authority of al-Zuhri, he on the authority of v Ubayd 
Allah Ibn v Abd Allah Ibn Abi Thawr, he on the authority of Ibn v Abbas; 

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he said: 



Thuwaybah was the slave girl of Abu Lahab who suckled the Apostle of 
Allah many days before Halimah arrived and she suckled Abu Salamah 
Ibn v Abd al-As'ad with him, so he was his foster-brother. 



Volume 1, Parts 1.27.3 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us on the authority 
of Mamar, he on the authority of al-Zuhri, he on the authority of 
v Urwah Ibn al-Zubayr; (he said): 

Verily Thuwaybah was one whom Abu Lahab had freed. She suckled the 
Apostle of Allah, may Allah bless him, so when Abu Lahab died, some 
members of his family saw him in a dream in the worst torments, and 
asked him: How do you do? He replied: We experienced so comfort after 
(being separated from) you; I was rewarded for freeing Thuwaybah and 
pointed to the place between his thumb and first finger. 



Volume 1, Parts 1.27.4 

He (Ibn Sa'd said: Muhammad Ibn v Umar informed us on the authority 
of more then one scholar; the said: 

The Apostle of Allah treated her (Thuwaybah) well while at Makkah and 
Khadijah honoured her, but in those days she was in bondage. She 
(Khadijah) proposed to Abu Lahab to sell her, so that she could free her 
but he refused. When the Apostle of Allah, may Allah bless him, 
migrated to [P. 68] Madinah, Abu Lahab freed her: and the Apostle of 
Allah, may Allah bless him, continued sending money and clothes to her 
till he received the information of her death, in the seventh year, on his 
return from Khaybar. Then he asked: What about her son Masruh? He 
was told: He predeceased her and none of her relatives survived her. 



Volume 1, Parts 1.27.5 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us on the authority 
of Ibrahim Ibn v Abbas, he on the authority of al-Qasim Ibn v Abbas al- 
Lahabi, he said: 

The Apostle of Allah, may Allah bless him, used to inquire about 

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Thuwaybah after he had migrated and sent money and clothes to her till 
the news of her death reached him. Then he inquired about her survivors 
and was told there was none. 



Volume 1, Parts 1.27.6 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us: Ma'mar 
informed us on the authority of Yahya Ibn Abi Kathir, he on the 
authority of v Ikrimah, he on the authority of Ibn 'Abbas; he said: 

The Apostle of Allah, may Allah bless him, said: Hamzah Ibn ,Abd al- 
Muttalib is my foster-brother. 



Volume 1, Parts 1.27.7 

He (Ibn Sa v d) said: Muhammad Ibn Umar informed us: v Umar Ibn Sa'id 
Ibn Abi Husayn related to me on the authority of Abu Mulaykah; he said: 

Hamzah Ibn ' Abd al-Muttalib was the foster-brother of the Apostle of 
Allah, may Allah bless him. An Arab woman had suckled both of them. 
Hamzah was being suckled by (a woman) of the tribe of Banu Sa v d Ibn 
Bakr and the (foster-) mother of Hamzah had suckled the Apostle of 
Allah one day when he was with his (foster-) mother Halimah. 



Volume 1, Parts 1.27.8 

He (Ibn Sa v d) said: Khalid Ibn Khidash informed us: 'Abd Allah Ibn 
Wahb al-Misri informed us on the authority of Makhramah Ibn Bukayr, 
he on the authority of his father; he said: 

I heard v Abd Allah Ibn Muslim saying: I heared Muhammad Ibn 
Muslim, i.e., his brother al-Zuhri saying: I heard Humayd Ibn v Abd al- 
Rahman Ibn v Awf saying: I heard Umm Salamah the wife of the Prophet, 
may Allah bless him; she said: He (Prophet) was asked why he did not 
take notice of the daughter of Hamzah? Or he was asked: Why he did not 
propose marriage to Hamzah's daughter. He said: Hamzah was my 
foster-brother. 



Volume 1, Parts 1.27.9 



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He (lbn Sa v d) said: 'Afan Ibn Muslim informed us: Hammam lbn Yahya 
informed us: Qatadah informed us on the authority of Jabir Ibn Zayd, he 
on the authority of Ibn v Abbas; (he said): 

Verily the Apostle of Allah received a hint about the daughter of 
Hamzah. Thereupon he said: Sheds the daugther of my foster-brother, 
and that she is not lawful for me (in marriage), and that foster- 
relationship makes unlawful what kinship makes unlawful. 



Volume 1, Parts 1.27.10 

He (lbn Sa v d) said: lsma'il Ibn Ibrahim al-Asadi informed us on the 
authority of 'Ali Ibn Zayd Ibn Jud v an, he on the authority of Sa'id Ibn al- 
Musayyib; (he said): 

Verily v Ali Ibn Abi Talib, may peace be on him, said: I talked to the 
Apostle of Allah, may Allah bless him, about Hamzah's daughter and 
mentioned about her beauty. Thereupon the Apostle of Allah, may Allah 
bless him said: Verily, she is the daughter of my foster-brother, and do 
you not know that Allah has made unlawful marriages which are 
unlawful by kinship. 



Volume 1, Parts 1.27.11 

Abu al-Walid Hisham Ibn v Abd al-Malik al-Tayalisi related to us: 
SlnTbah related on the authority of Muhammad Ibn v Ubayd Allah; he 
said: I heard Abu Salih (relating) on the authority of 'Ali; he said: 

I made a proposal concerning Hamzah's daughter to the Apostle of Allah, 
may Allah bless him. Thereupon he said: She is the daughter of my foster- 
brother. 



Volume 1, Parts 1.27.12 

[P. 69] He (Ibn Sa v d) said: Said Ibn Sulayman al-Wasiti informed us: 
Layth Ibn Sa'd informed us on the authority of Yazid lbn Abi Habib, he 
on the authority of v Irak Ibn Malik that Zaynab bint Abi Salamah 
informed him: 

Verily Umm Habibah said to the Apostle of Allah, may Allah bless him: 
We have been informed that you are to marry Durrah Bint Abi Salamah. 



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The Apostle of Allah, may Allah bless him, said: shall I (marry) her after 
(marrying) Umm Salamah? He added: If I had not married Umm 
Salamah even then she would not have been lawful since her father is my 
foster-brother. 



Volume 1, Parts 1.27.13 

He (lbn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: Zakariyya Ibn Yahya Ibn Yazid al-Sa v di informed us on the 
authority of his father; he said: 

Ten women belonging to the tribe of Banu Sa v d lbn Bakr came to 
Makkah seeking foster-children. All of them got except Halimah Bint 
'Abd Allah Ibn al-Harith lbn Shijnah Ibn Jabir Ibn Rizam Ibn Nasirah 
Ibn Fusayyah Ibn Nasr lbn Sa'd Ibn Bakr Ibn Hawazin Ibn Mansur Ibn 
v Ikrimah Ibn Khasafah lbn Qays lbn 'Aylan lbn Mudar, and in her 
company was her husband al-Harith Ibn v Abd al-'Uzza Ibn RhVah Ibn 
Millan Ibn Nasirah Ibn Fusayyah lbn Nasr Ibn Sa'd Ibn Bakr Ibn 
Hawazin and his patronymic was Abu Dhuwayb. To him she bore v Abd 
Allah Ibn al-Harith whom she was suckling, Unaysah Bint al-Harith and 
Judamah Bint al-Harith, who was known as al-Shayma and who 
attended the Apostle of Allah, may Allah bless him, along with her 
mother, and she used to carry him in her arms. When the Apostle of 
Allah, may Allah bless him, was presented to them, they remarked: He is 
an orphan and has no money, and I am afraid as to how his mother will 
manage. Then the women departed, leaving Halimah behind them. 
Thereupon Halimah said to her husband: What is your opinion, all my 
fellow women have left and now in Makkah there is no boy except, this 
orphan to be nursed? I think we should take him because I do not like to 
return to our place without taking one. Thereupon her husband said: 
Take him. I hope Allah will confer blessings on us for his sake. Then she 
approached his mother and took him from her. She placed him in her lap 
and gave her breast to him which was too full of milk to leak out. The 
Apostle of Allah, may Allah bless him, sucked milk to satisfaction and his 
foster-brother also sucked, till then he could not sleep because milk was 
inadequate. His (Prophet's) mother said: noble and compassionate 
nurse ! be careful of your child who is destined to attain prominence. 
Then she related what she had seen and what she had been told at the 
time of his birth. She also said: I was also told to get him suckled for 
three nights in the tribe of Banu Sa v d lbn Bakr, then in the family of Abu 
Dhuwayb. Halimah said: Verily the father of the child that is in my lap is 
Abu Dhuwayb and he is my husband. Halimah was pleased and she was 
overjoyed on what she heard. Then she returned to the place where she 
was staying; and they put saddle on their she-ass on which Halimah rode 

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and bore the Apostle of Allah, may Allah bless him, before her and al- 
Harith before him. They overtook their comrades in the valley of al-Sirar 
where their beasts were pasturing, and they (Halimah and al-Harith) 
were struggling to reach there. They said: Halimah ! What did you do? 
She said: By Allah! [P. 70] I took the best child that I have ever seen, and 
he is a blessing. They said: Is he the child of v Abd al-Muttalib? She said: 
Yes. She said: We had not yet departed from this place when I perceived 
jealousy in certain women. 



Volume 1, Parts 1.27.14 

He (lbn Sa v d) said: Muhammad lbn v Umar informed us; he said: 

Some people mentioned: When Halimah departed with the Apostle of 
Allah, may Allah bless him to her place, 'Aminah Bint Wahb said: 

"1 entrust this child to Allah, the Glorious (for protection) from the 
evils that a body may suffer from. 

(I entrust him) to the time, I would like to see him, doing noble deeds 
and showing generosity to the slaves. 

And other lowly (needy) people". 

Volume 1, Parts 1.27.15 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us on the authority 
of his teachers (Ashab); he said: 

He (Prophet) lived with them for two years, then he was weaned, and he 
appeared to be of four years. Then they brought him back to his mother 
whom they came to visit and Halimah informed her about him and the 
blessings they had received. Thereupon 'Aminah said: Go back with my 
son, because I fear of Makkan epidemic in his case; by Allah I have hopes 
of great distinction for him. Then she returned with him. When the child 
(Prophet) completed his fourth year he used to go out with his brother 
and sister with flocks of sheep to the neighbouring sites of the tribe. Here 
two angels came to him and cleft his chest and took out a black clot which 
they threw away and washed his heart in ice-water in a golden tray; then 
they weighed it against one thousand of his followers and he out- weighed 
them; one of them said to the other: Leave it, because he will out- weigh 
even if he is weighed against the whole ummah. (In the meantime) his 
brother went crying to his mother saying: Take care of my Qurayshite 
brother. The mother came out running along with her husband, and they 
found the Apostle of Allah, may Allah bless him, pale. Then she took him 
to his mother, 'Aminah Bint Wahb, and informed her of the incedent and 

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said: We are not returning him without a feeling of shame. She took him 
back and kept him with her for a year or so, during which time she did 
not allow him to go far (from her house). Then she saw a cloud 
shadowing him; it stopped when he stopped and moved when he moved. 
This frightened her, and so she took him to his mother to return him, 
when he was five years old. On the way (she was lost in the crowd. (On 
her part) she made a search (for the Prophet) but failed to find him. She 
went to v Abd al-Muttalib who also searched for him but did not find him. 
Then he stood by the Ka v bah and said: 

"O my Lord ! send my rider, Muhammad Return him to me and 
make him my support. 

Thou art one Who made him my supporter (lit. my arm). May he not 
be separated from me, otherwise he will be separated for ever. 

Thou art One Who assigned him the name of Muhammad" 



Volume 1, Parts 1.27.16 

He (Ibn Sa v d) said: Sa'id Ibn Sulayman al-Wasiti informed us: Khalid 
Ibn v Abd Allah informed us on the authority of Dawud Ibn Abi Hind, he 
on the authority of al- v Abbas Ibn v Abd al-Rahman, he on the authority of 
Kindir Ibn Sa'id, he on the authority of his father; he said: 

While I was circumambulating the Ka v bah I heard a man reciting: 

[P. 71] "0 my Lord ! return to me my rider, Muhammad. Return him 
to me and make him my support". 

He (Sa'id) said: I said: Who is this man? They said: (He is) v Abd al- 
Muttalib Ibn Hashim who had sent his grandson in search of his camel. 
(The child is so blessed) that he succeeds in every work that he is 
commissioned with. We remained there till he came back and embraced 
him, and he fAbd al-Muttalib) said: I shall not send you for any work. 



Volume 1, Parts 1.27.17 

He (Ibn Sa v d) said: Mu'adh Ibn Mu v adh al- v Anbari informed us: Ibn 
v Awn informed us on the authority of Ibn al-Qibtiyyah; he said: 

The Prophet, may Allah bless him, was a suckling in the tribe of Sa'd Ibn 
Bakr. 



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Volume 1, Parts 1.27.18 



He (Ibn Sa'd) said: 'Amr Ibn 'Asim al-Kilabi informed us saying: 
Hammam Ibn Yahya informed us on the authority of Ishaq Ibn ' Abd 
Allah; (he said): 

Verily when the mother of the Prophet, may Allah bless him, entrusted 
him to al-Sa'diyah who nursed him, she said to her: Take care of my 
child. She then informed her what she had observed. Then (a party of) 
the Jews passed by her (al-Sa v diyah), and she said: Will you not relate 
any thing about this son of mine? Verily I conceived him in this way and 
was delivered of him in this way and perceived such phenomena. Thus 
she related what his (Prophets's) mother had told her. He (Ishaq) said: 
One of them said to the other: Kill him. Then they asked: Is he an 
orphan? She said: No! This is his father and I am his mother. Thereupon 
they said: Had he been an orphan, we would have killed him. He (Ishaq) 
said: Halimah took her and said: I was probably losing my trust. Ishaq 
said: He (Prophet) had a foster-brother who used to say to him: 
brother! Is a Prophet going to rise? The Prophet, may Allah bless him, 
said: By Him in Whose possession is my life! I shall hold your hand on 
the day of resurrection and surely I shall recognize you. He (Ishaq) said: 
When he embraced Islam after the death of the Prophet, may Allah bless 
him, he used to sit and weep and say: I hope that the Prophet, may peace 
be on him, will hold me by my hand on the day of resurrection and I shall 
get salvation. 



Volume 1, Parts 1.27.19 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Zakariya Ibn 
Yahya Ibn Yazid al-Sa'di informed us on the authority of his father; he 
said: 

The Apostle of Allah, may Allah bless him, said: I am the most eloquent 
of you because I come from the tribe of the Quraysh and my speech is 
that of Banu Sa'd Ibn Bakr. 



Volume 1, Parts 1.27.20 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us: Usamah Ibn 
Zayd al-Laythi informed us on the authority of an old man of Banu Sa'd; 
he said: 



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Halimah Bint ' Abd Allah visited the Apostle of Allah, may Allah bless 
him, after he had married Khadijah, at Makkah, and complained of the 
barrenness of her land and the starvation of the cattle, so the Apostle of 
Allah had a discourse with Khadijah who gave her forty heads of sheep 
and a loaded camel for riding and then she went back to her people. 



Volume 1, Parts 1.27.21 

He (Ibn Sa v d) said: 'Abd Allah Ibn Numayr al-Hamdani informed us: 
Yahya Ibn Sa'id al-Ansari informed us on the authority of Muhammad 
Ibn al-Munkadir; he said: 

A woman who had nursed the Prophet, may Allah's piece be on him, 
asked his permission (to enter). When she entered, he said! my mother! 
He spread his sheet on which she sat. 



Volume 1, Parts 1.27.22 

He (Ibn Sa v d) said: Ibrahim Ibn Shammas al-Samarqandi informed us: 
Al-Fadl Ibn Musa al-Sinai informed us on the authority of Isa Ibn 
Farqad, he on the authority of v Umar Ibn Sa v d; he said: 

The foster-mother of the Prophet, may Allah bless him, came to him. He 
spread his sheet for her, placed his hand under her garment on her chest 
and her needs were fulfilled. [P. 72] He (Ibn Sa v d) said: She visited Abu 
Bakr who spread his sheet for her and asked her permission to touch her 
garment. He (Ibn Sa v d) said: He touched accordingly and her needs were 
fulfilled. Then she came to v Umar and he did likewise. 



Volume 1, Parts 1.27.23 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us on the authority 
of Ma'mar, he on the authority of al-Zuhri, v Abd Allah Ibn Ja v far and 
Ibn Abi Sabrah and others; they said: 

A deputation of the tribe of the Hawazin attended on the Apostle of 
Allah, may Allah bless him, at al-Jfirranah after he had distributed the 
booty. There was Abu Tharwan the foster-uncle of the Prophet, may 
Allah bless him; he said: Apostle of Allah ! in these enclosures there are 
your paternal aunts, maternal aunts and nurse-maids who nourished you 
and looked after you. We nursed you in our laps and you were a suckling 



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than whom I have not seen a better one. I observed you as a weanling and 
none was better than you. Then I observed you as a young man and I 
have not come across a better one than you. All virtues have been 
perfected in you. Besides this, we are of your stock and we are of your 
tribe, so oblige us, may Allah recompense you. The Aposle of Allah, may 
Allah bless him, said: I waited long for you, till I thought that you would 
not come. Before this the Prophet, may Allah bless him, had distributed 
the slaves and they were already allotted. In the meantime fourteen 
Muslims of the Hawazin entered and brought the news of the others left 
behind having embraced Islam. The head of the deputation was Abu 
Surad Zubayr Ibn Surad; he said: Apostle of Allah! We are of your 
stock and tribe and what trouble we are suffering from, must not be 
hidden from you. Apostle of Allah ! in these litters are your paternal 
aunts, maternal aunts and nursemaids who looked after you. If we had 
treated al-Harith Ibn Abi Shamir (Ghassanid prince of Syria) or al- 
Nu v man Ibn al-Mundhiir (king of Hirah), and they had attained a 
position like yours, then we would have hoped to receive from them gifts 
and rewards, but you are the best of those who have been looked after. 

It is said that Abu Surad said that day: In these litters are your 
sisters, paternal aunts, maternal aunts, daughters of your paternal 
uncles, daughters of your maternal aunts and the one most remote in 
relationship is close to you. By my father and mother ! they nursed you in 
their laps and sucked you with their breast and took you in their arms 
and you are the best of those who have been ever looked after. Thereupon 
the Apostle of Allah, may Allah bless him, said: The best speech is the 
truest one; with me you see the Muslims. Are your children and women 
dearer to you or your wealth? They said: Apostle of Allah You have 
given us choice between our relatives and our possessions, and we do not 
consider our property equal to our relatives, so please return to us our 
children and women-folk. The Prophet, may Allah bless him, said: As to 
what is mine and what belongs to Banu v Abd al-Muttalib is yours, and as 
to others, I shall ask the people (to return to you). The procedure is that 
after Zuhr (afternoon) prayers you make an announcement saying: We 
seek intercession of the Prophet for the Muslims and the intercession of 
the Muslims for the Apostle of Allah. Thereupon I shall declare that my 
share and that of Banu v Abd al-Muttalib are yours and I shall appeal to 
the people for your sake. 

When the Apostle of Allah, may Allah bless him, offered the Zuhr 
prayers, they stood and said [P. 73] as the Apostle of Allah, may Allah 
bless him, had directed them. Thereupon the Apostle of Allah, may Allah 
bless him, returned his share and that of Banu v Abd al-Muttalib. The 
Muhajirs and the Ansar returned their shares. Then he requested the 
Arab tribes on their behalf; they offered submission to him and satisfying 

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them by returning the slaves who were with them. Only a few persons 
abstained, to whom the Prophet gave camels in return (for redeeming the 
bondage of the people of the Hawazin). 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

28. ACCOUNT OF THE DEATH OF AMINAH THE 
MOTHER OF THE APOSTLE OF ALLAH, (MAY ALLAH 

BLESS HIM) 



Volume 1, Parts 1.28.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us, Muhammad Ibn v Abd Allah informed us on the authority of 
al-Zuhri; (second chain) he (Ibn Sa v d) said Muhammad Ibn Salih related 
to us on the authority of 'Asim Ibn 'Umar Ibn Qatadah; (third chain) he 
(Ibn Sa v d) said: v Abd al-Rahman Ibn v Abd al-Aziz related to us on the 
authority of v Abd Allah Ibn Abi Bakr Ibn Muhammad Ibn 'Amr Ibn 
Hazm; (fourth chain) he (Ibn Sa v d) said: Hashim Ibn 'Asim al-Aslami 
related to us on the authority of his father, he on the authority of Ibn 
v Abbas; the consolidated narrations are: 

The Apostle of Allah, may Allah bless him, was with his mother ' Aminah 
Bint Wahb. When he was six years old, she took him on a visit to his 
maternal uncles in Banu 'Adi Ibn al-Najjar at Madinah and with him 
was his nurse Umm Ayman. They were riding two camels and they 
lodged in the house of al-Nabighah and sojourned there for a month. The 
Apostle of Allah, may Allah bless him, used to relate several incidents 
associated with them. When he noticed the stone buildings of Banu v Adi 
Ibn al-Najjar, he recognised them. He (the Prophet) said: I used to play 
with Unaysah a hand-maid of the Ansar near these stone buildings and I 
used to fly pigeons with the boys of my maternal uncles. They used to sit 
on these buildings. He saw a house and said: My mother lodged in this 
house, and in this house is the grave of my father v Abd Allah Ibn v Abd al- 
Muttalib. I obtained proficiency in swimming in a pond of Banu v Adi Ibn 
al-Najjar. A party of the Jews used to see him, and Umm Ayman said: I 
heard one of them saying: He is the Prophet of this nation, and this is the 
place of his refuge; I fully understood these words. Then his mother 
started back for Makkah with him. When they were at al-Abwa, she died, 
and her grave is there. Then Umm Ayman brought him to Makkah on 
the two camels which were with them. She nursed him along with his 
mother (when she was alive). After his mother's death the Apostle of 
Allah, may Allah bless him, passed by the site of al-Abwa during his 

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v Umrah al-Hudaybiyah. He (Ibn Sa'd) said: Verily Allah permitted 
Muhammad to visit his mother's grave and the Apostle of Allah, may 
Allah bless him, came there, got (the grave) repaired and wept by its side 
and the Muslims wept because of the weeping of the Apostle of Allah, 
may Allah bless him. He was questioned about it and he replied: 
(Recollection of) her affection overpowered me and I wept for her. 



Volume 1, Parts 1.28.2 

He (Ibn Sa v d) said: Abu Ghassan Malik Ibn IsmaMl al-Nandi informed 
us: Sharik Ibn v Abd Allah informed us on the authority of Simak Ibn 
Harb, he on the authority of al-Qasim; he said: 

The Prophet, may Allah bless him, sought (Allah's) permission [P. 74; to 
visit his mother's grave which was granted; and he prayed for her 
salvation, but it was rejected. 



Volume 1, Parts 1.28.3 

He (Ibn Sa v d) said: Abu 'Amir Qabisah Ibn 'Uqbah al-Suwa'i informed 
us: Sufyan Ibn Sa'id al-Thawri informed us on the authority of v Alqamah 
Ibn Marthad, he on the authority of Ibn Buraydah, he on the authority of 
his father; he said: 

When the Apostle of Allah, may Allah bless him, conquered Makkah, he 
came to a ruined grave and sat there and the people also sat round him. 
He sat like a person attending to a speech. Then he stood up weeping. 
v Umar, who was the boldest of those before him, came forward and said: 
May my father and mother be sacrificed for you, Apostle of Allah! 
What makes you weep? He said: This is the grave of my mother, to visit 
which I sought my Lord's permission, which was granted; I asked for her 
salvation but He did not grant it. So I recalled her and was overpowered 
(by grief) so I wept. He was never seen weeping more than on this 
occasion. Ibn Sa v d said: This is an error, her grave is not at Makkah but 
it is at al-Abwa, 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

29. ACCOUNT OF ABD AL-MUTTALIBS CUSTODY OF 

THE APOSTLE OF ALLAH AFTER THE DEMISE OF 
AMINAH, AND OF HIS DEATH, AND HIS DERECTIONS 

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TO ABU TALIB CONCERNING THE APOSTLE OF ALLAH, 

(MA Y ALLAH BLESS HIM) 



Volume 1, Parts 1.29.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: Muhammad Ibn v Abd Allah related to me on the 
authority of al-Zuhri; (second chain) he (Ibn Sa v d) said: 'Abd Allah Ibn 
Ja v far related to us on the authority of v Abd al- Wahid Ibn Hamzah Ibn 
v Abd Allah: (third chain) he (Ibn Sa v d) said: Mamar related to us on the 
authority of Ibn Abi Nujayh, he on the authority of Mujahid; (fourth 
chain) he (Ibn Sa v d) said: v Abd al-Rahman Ibn v Abd al-'Aziz related to 
us on the authority of Abu al-Huwayrith (fifth chain) he (Ibn Sa v d) said: 
Ibn Abi Sabrah related to us on the authority of Sulayman Ibn Suhaym, 
he on the authority of Naff Ibn Jubayr; the consolidated narrations are: 

The Apostle of Allah, may Allah bless him, was with his mother ' Aminah 
Bint Wahb. When she died, his grandfather v Abd al-Muttalib took his 
custody, showed such attachment as he had not even shown to his own 
children. He (Prophet) used to go close and near to him and he could 
enter (the place) where he was alone and sleeping. He (Prophet) used to 
sit on his bed. When v Abd al-Muttalib observed it, he would say: Leave 
my son who appears to be attached to sovereignty. 

A large number of the people of Banu Mudlij said to v Abd al- 
Muttalib: Take care of him, since we have not noticed a foot print more 
like to that which is in the Maqam (of Ibrahim in Ka v bah). v Abd al- 
Muttalib said to Abu Talib: Hearken ! what they say. Subsequently Abu 
Talib began to take care of him. v Abd al-Muttalib said to Umm Ayman 
who was nurse-maid of the Apostle of Allah, may Allah bless him; 
blessed one ! do not neglect this son of mine, because I found him with 
boys close to jujube tree and verily the people of the scriptures believe 
that this son of mine will be the Prophet of this nation. v Abd alMuttalib 
did not take his meal but would say: Fetch my son to me. Thereupon he 
was brought [P. 75] to him. When v Abd al-Muttalib's death approached, 
he left a will for Abu Talib directing him to take into his custody the 
Apostle of Allah, may Allah bless him. When his last moment came he 
said to his daughters: Mourn for me while I am hearing. Every one of 
them expressed her grief in a verse. When he heard the verses of 
Umaymah, he became tongue-tied but he began to move his head in 
approbation, meaning that she had recited truth and that he was as 
described by her, and the same were these: 

"0 my both eyes ! shed tears and weep for one, who has been of good 
disposition and who has been generous in bestowing gifts. He possessed 

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greatness, nobility, fortune, and was of excellent features and a supporter 
of the needy. (Weep) for Shaybat al-Hamd, the possessor of noble 
qualities, greatness, honour and pride. 

Forbearing, and a man with fortitude in trouble, possessing many 
virtues and noble deeds. 

His superiority over his people is as clear as the light of the moon. 

All these qualities were of no use when death approached, consequent 
on the turning of nights and the stroke of fate". 

He (Ibn Sa'd) said: 'Abd al-Muttalib died and was interred at al- 
Hajun. His age was eighty-two years and it is also said that he was one 
hundred and twenty years old. The Apostle of Allah, may Allah bless 
him, was asked: Do you remember (the incident of) the death of v Abd al- 
Muttalib? He said: Yes! I was then eight years old. Umm Ay man said: I 
saw the Apostle of Allah, may Allah bless him, weeping that day behind 
the bier of v Abd al-Muttalib. 



Volume 1, Parts 1.29.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 
the authority of his father; he said: 

v Abd al-Muttalib Ibn Hashim died before al-Fijar and he was one 
hundred and twenty years old! 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

30. ACCOUNT OF ABU TALIB'S CUSTODY OF THE 

APOSTLE OF ALLAH (MAY ALLAH BLESS HIM) AND HIS 

FIRST JOURNEY TO SYRIA WITH HIM 

Volume 1, Parts 1.30.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: Ma'mar informed us on the authority of Abu Nujayh, he on 
the authority of Mujahid; (second chain) he (Ibn Sa'd) said: Mu v adh Ibn 
Muhammad al-Ansari related to us on the authority of 'Ata, he on the 
authority of Ibn v Abbas; (third chain) he (Ibn Sa v d) said: Muhammad, 
Ibn Salih, v Abd Allah Ibn Ja v far and Ibrahim Ibn IsmaMl Ibn Abi 
Habibah narrated to us: their consolidated narrations are: 

When v Abd al-Muttalib passed away, Abu Talib took the custody of the 

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Apostle of Allah. He (Prophet) was lodged with him. Abu Talib had no 
wealth, but he loved him even more than his own children. He (Prophet) 
did not sleep but by his side and used to go out with him. He was dearer 
to Abu Talib than any one else. He took meals with him. When the 
members of family of Abu Talib took their meals alone, they were never 
satisfied, but whenever the Apostle of Allah, may Allah bless him, was 
present, they all were satiated. [P. 76] So when he wanted to feed them he 
said: Wait till my son comes. Then the Apostle of Allah, may Allah bless 
him, would come and join them in their meals, and the food was in 
excess, and when he was not with them they were not satisfied. 
Thereupon Abu Talib used to say: Thou art the blessed one. The children 
got up in the morning with filthy eyes and dishevelled hair and the 
Apostle of Allah, may Allah bless him, rose with oil in his hair and 
collyrium in his eyes. 



Volume 1, Parts 1.30.2 

He (Ibn Sa v d) said: Mu v adh Ibn Mu v adh al-Anbari informed us: Ibn 
Awn informed us on the authority of Ibn al-Qibtiyah; he said: 

A pillow was placed for Abu Talib against which he reclined. The 
Prophet, may Allah bless him, came and spread it and lay on it. He (Ibn 
al-Qibtiyah) said: Then Abu Talib came and wanted to recline against it, 
so he asked for it. They said to him: Your brother's son has taken it. 
Thereupon he said: By the Sanctity of al-Batha! My brother's son knows 
how to use the blessings. 



Volume 1, Parts 1.30.3 

He (Ibn Sa'd) said: 'Uthman Ibn v Umar Ibn Faris al-Basri informed us: 
Ibn Awn informed us on the authority of v Amr Ibn Sa'id, he said: 

A pillow was placed for Abu Talib to sit on. The Prophet, may Allah bless 
him, while a boy, came and sat on it. Thereupon Abu Talib said: By the 
Lord of Rabfah ! my brother's son knows how to utilise blessings. 



Volume 1, Parts 1.30.4 

He (Ibn Sa v d) said: Khalid Ibn Khidash informed us: Mu'tamir Ibn 
Sulayman informed us; he said: I heard my father relate on the authority 
of Abu Mijlaz; he said: 



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Whether it was v Abd al-Muttalib or Abu Talib, Kbalid was not sure, who 
showed more attachment to Muhammad, peace be on him, when v Abd 
Allah had died. He (Khalid) said: He did not travel without taking him 
(Prophet) along with him. Verily he travelled to Syria and alighted at a 
halting place; a monk came to him and said: Verily there is a pious 
person among you. He said: Verily among us are persons who receive 
guests, get prisoners liberated and do noble deeds, or he said something 
like this. Then he (monk) said: Verily there is a pious person among you. 
Then he asked: Where is the father of this youth? Thereupon he said: 
Here I am, his guardian, or he said: This is his guardian. He (monk) said: 
Protect this youth and do not take him to Syria, verily the Jews are 
jealous and I fear them regarding (his life). He said: It is not thou that 
speakest but Allah speaketh. Then he returned with him and said: 
Allah! I entrust Muhammad to Thee. Subsequently he died. 



Volume 1, Parts 1.30.5 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us: Muhammad 
Ibn Salih, v Abd Allah Ibn Ja v far and Ibrahim Ibn IsmaMl Ibn Abi 
Habibah related to me on the authority of Dawud Ibn al-Husayn; they 
said: 

When the Apostle of Allah, may Allah bless him, attained (the age of) 
twelve years, Abu Talib took him to Syria along with a caravan which 
travelled for purposes of trade. They stayed with the monk Bahira, who 
said what he liked to Abu Talib about the Prophet, may Allah bless him, 
and asked him to guard him. So Abu Talib returned with him to Makkah 
and the Apostle of Allah, may Allah bless him, attained manhood in the 
custody of Abu Talib. Allah protected him and kept him safe against the 
practices of the days of Jahiliyah and its evils, because He wanted to 
bestow respect on him. He followed the creed of his people till he attained 
manhood and proved to be the most excellent of them in virility, best of 
them in disposition, most respected in their society, sweet of tongue, most 
[P. 77] forbearing and trustworthy, most truthful in speech, and remote 
from obscenity and teasing the people; he was never noticed quarrelling 
or suspecting any one, and so his nation gave him the appellation of al- 
Amin (the Trustee). It was because Allah had united virtuous deeds in 
him and so he was mostle knows as al-Amin at Makkah; and Abu Talib 
continued protecting, supporting and helping him till his death. 



Volume 1, Parts 1.30.6 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us on 

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the authority of his father; he said: 

Abu Talib's was v Abd Manaf. One of his sons was Talib Ibn Abi Talib 
and he was the eldest of his sons; along with other Hashimites the infidels 
forced him to accompany them to Badr. On this occasion Talib recited; 

"O my Lord! Talib is fighting with this flock of wolves (meaning the 
infidels of Makkah). 

But the vanquished should be the victor and the person robbed 
should gain booty". 

He (Ibn Sa v d) said: When they (Makkans) were defeated, he was not 
found among the captives nor among the dead and he did not return to 
Makkah. It is not known what happened to him, and he left no progeny. 
(Abu Talib's second son was) v Agil Ibn Abi Talib whose patronymic 
name was Abu Yazid and he was ten years younger than Talib; he was 
well acquainted with the genealogies of the Quraysh. (Abu Talib's third 
son was) Ja v far Ibn Abi Talib who was ten years younger than v Agil. He 
was among the first batch of Muslims who went to Habshah prior to the 
Hijrah. He was killed at (the battle of) Mutah; and he is with two wings 
with which he flies in the Paradise as he likes. (Abu Talib's fourth son 
was) v Ali Ibn Abi Talib, ten years younger to Ja v far. (Abu Talib's 
daughters were) Umm Hani Bint Abi Talib whose name was Hind, 
Jumanah Bint Abi Talib and Raytah Bint Abi Talib; it is said, her name 
was also Asma Bint Abi Talib. The mother of all of them was Fatimah 
Bint Asad Ibn Hashim Ibn v Abd Manaf Ibn Qusayyi. (Abu Talib's fifth 
son was) Tulayq Ibn Abi Talib, his mother was Tllah and his uterine 
brother was al-Huwayrith Ibn Abi Dhubab Ibn v Abd Allah Ibn 'Amir 
Ibn al-Harith Ibn Harithah Ibn Sa'd Ibn Taym Ibn Murrah. 



Volume 1, Parts 1.30.7 

He (Ibn Sa'd) said: Muhammad Ibn v Umar Ibn Waqid informed us, he 
said: Ma'mar Ibn Rashid related to me on the authority of al-Zuhri, he 
on the authority of Sa'id Ibn al-Musayyib, he on the authority of his 
father; he said: 

When the last moment of Abu Talib approached the Apostle of Allah, 
may Allah bless him, came to him; he found v Abd Allah Ibn Abi 
Umayyah and Abu Jahl Ibn Hisham with him, so the Apostle of Allah, 
may Allah bless him, said: uncle ! recite: There is no god except Allah, 
a word of which I shall bear witness before Allah. Thereupon Abu Jahl 
and v Abd Allah Ibn Abi Umayyah said: Abu Talib! Will you abandon 

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the creed of v Abd al-Muttalib? He (narrator) said: The Apostle of Allah 
may Allah bless him did not cease requesting him and saying to him: 
uncle ! repeat: There is no god but Allah, of which I shall bear witness 
before Allah; and they did not cease saying: Abu Talib will you 
abandon the creed of v Abd al-Muttalib ? and in the end he uttered the 
last word: I (die) on the creed of 'Abd al-Muttalib. Then [P. 78] he 
expired. The Apostle of Allah, may Allah bless him, said: I shall ask 
forgiveness for him until I am prohibited. Subsequently after his death, 
the Apostle of Allah, may Allah bless him, prayed for him till this verse 
was revealed: 

"It is not for the Prohet, and those who believe, to pray for the 
forgiveness of idolators, even though they may be near of kin (to them) 
(Qur'an, 9:113) after it hath become clear that they are people of hell 
fire". 



Volume 1, Parts 1.30.8 

He (Ibn S'ad) said: Muhammad lbn v Amr informed us: Muhammad Ibn 
v Abd Allah, al-Zuhri's brother's son related to me on the authority of his 
father, he on the authority of v Abd-Allah Ibn Thalabah Ibn Su v ayr al- 
v Udhri; he said: 

my brother's son; by Allah, if there had been no fear that the Quraysh 
would say that despondency had overwhelmed me, which would be an 
abuse to you and to your brethren, I would have surely done what you 
say. I would have cooled your eyes, because I notice your sense of 
gratitude, toil and counsel to me. 

Then Abu Talib invited the descendants of v Abd al-Muttalib and 
exhorted them: You will not cease being benefited as long as you will 
listen to and obey Muhammad. So follow him and help him; you will be 
guided. Thereupon the Apostle of Allah, may Allah bless him, said: you 
are preaching to them, but you forget yourself. Thereupon Abu Talib 
said: If you had asked me while I was healthy 1 would have followed you 
in what you say, but I dislike to express fear at the point of death, as the 
Quraysh would say that I accepted it out of fear and had rejected it when 
in health. 



Volume 1, Parts 1.30.9 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Ibn Jurayj and 
Sufyan Ibn 'Uyaynah informed me on the authority of 'Amr Ibn Dinar, 

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he on the authority of Abu Sa'id or Ibn v Umar; he said: 

The verse, "Lo ! thou (O Muhammad) guidest not whom thou lovest, but 
Allah guideth whom He will", (Qur'an, 28:56) was revealed relating to 
Abu Talib. 



Volume 1, Parts 1.30.10 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Al-Thawri 
related to me on the authority of Habib Ibn Abi Thabit, be on the 
authority of Ibn v Abbas concerning His (Allah's) words: 

"And they forbid (men) from it and avoid it", (Qur'an, 6:26) were 
revealed relating to Abu Talib who forbade (men) to harm the Apostle of 
Allah, but avoided embracing Islam. 



Volume 1, Parts 1.30.11 

He (Ibn Sa v d) said: Muhmmad Ibn v Umar informed us Mu'awiyah Ibn 
'Abd Allah Ibn v Ubayd Allah Ibn Abi Rafi' related to me on the authority 
of his father, (his father) on the authority of his (Mu'awiyah's) grand- 
father, he on the authority of v All; he said: 

I informed the Apostle of Allah, may Allah bless him, of the death of Abu 
Talib; he wept, and said: Go, wash him, enshroud him and bury him, 
may Allah forgive him and show him mercy! He fAli) said: I did 
accordingly. He added: The Apostle of Allah, may Allah bless him, 
continued praying for his salvation for several days and did not come out 
of his house till Gabriel descended with this verse: "It is not for the 
Prophet, and those who believe, to pray for the forgiveness of 
idolaters" (Qur'an, 9:113) v Ali said: The Apostle of Allah, may Allah 
bless him, commanded me so I washed (Abu Talib 's) dead body. 



Volume 1, Parts 1.30.12 

He (Ibn Sa v d) said: Sufyan Ibn 'Uyaynah informed us on the authority of 
v Amr; he said: 

When Abu Talib died, the Apostle of Allah, may Allah bless him, said 
May Allah show you mercy and forgive you! I shall not cease praying for 
him until 'Allah prohibts me. He fAmr) said: The Muslims began to 



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pray for the forgiveness of their relatives who had died in idolatry. 
Thereupon revealed: "It is not for the Prophet and those who believe, to 
pray for the forgiveness of idolaters even though they may be near of kin 
(to them)". (Qur'an, 9:113) 



Volume 1, Parts 1.30.13 

He (Ibn Sa v d) said: [P. 79] Abu Nu'aym al-Fadl Ibn Dukayn informed us: 
Sufyan informed us on the authority of Abu Ishaq, he on the authority of 
Najiyah Ibn Ka v b, he on the authority of v Ali, he said: 

I went to the Prophets, may Allah bless him, and said (to him): Verily 
your misguided old uncle passed away, and he meant his own father. He 
(Prophet) said: Go and inter him and do not say anything to any body 
before you come to me. Then went to him and informed him (about 
internment). Thereupon he ordered me (to bathe), and accordingly I took 
a bath. Then he prayed for me in such a way that nothing could please 
me more than it. 



Volume 1, Parts 1.30.14 

'Affan Ibn Muslim and Abu al-Walid Hisham Ibn v Abd al-Malik al- 
Tayalisi informed me; they said: Abu v Awanah informed us; 'Abd al- 
Malik Ibn v Umayr informed us on the authority of 'Abd Allah Ibn al- 
Harith Ibn Nawfal, he oa the authority of al-'Abbas Ibn v Abd al- 
Muttalib; he said: 

I said to the Apostle of Allah: Has Abu Talib, been benefitted since he 
used to guard you and be angry with one who (wanted to harm) you? He 
replied: Yes, he is on the surface otherwise he could have been in the 
lowest bottom of hell fire. 



Volume 1, Parts 1.30.15 

Ya v qub Ibn Ibrahim Ibn Sa'd al-Zuhri informed us on the authority of 
his father, he on the authority of Salih Ibn Kaysan, he on the authority of 
Ibn Shihab: 

Verily v Ali Ibn al-Husayn informed him: Verily, Abu Talib died in the 
time of the Apostle of Allah, may peace be on him, so Ja v far and v Ali did 
not share his inheritance while Talib and 'Agil received it because a 



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Muslim does not inherit from an idolater nor an idolater inherit from a 
Muslim. 



Volume 1, Parts 1.30.16 

He (lbn Sa'd) said: Khalid Ibn Makhlad al-Bajali, informed us; he said: 
Sulayman Ibn Bilal related to me; he said: Hisham Ibn v Urwah related to 
me on the authority of his father; he said: 

They i. e, the Quraysh refrained from (harming) the Prophet, may peace 
be on him, till Abu Talib lived. 



Volume 1, Parts 1.30.16 

He (Ibn Sa v d) said: v Affan lbn Muslim informed us: Hammad Ibn 
Salamah informed us on the authority of Thabit, he on the authority of 
Ishaq Ibn v Abd Allah Ibn al-Harith; he said: 

Al-'Abbas asked: Apostle of Allah! do you hope (any reward) for Abu 
Talib? He replied: I hope every good from my Lord. 



Volume 1, Parts 1.30.18 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: 

Abu Talib passed away about the middle of Shawwal in the tenth year 
(reckoned) from the time the Apostle of Allah may Allah bless him, was 
raised to prophethood, and he (Abd-Talib) was more than eighty years 
old. One month and five days after his death, Khadijah, who was sixty- 
five years old, died. Thus two afflictions befell the Apostle of Allah, may 
Allah, bless him, (the event of) death of Khadijah Bint Khuwaylid and 
(the event of) the death of his uncle Abu Talib'. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

31. ACCOUNT OF THE GRAZING OF GOATS BY THE 
APOSTLE OF ALLAH (MAY ALLAH BLESS HIM) AT 

MAKKAH 

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Volume 1, Parts 1.31.1 



He (lbn Sa v d) said: v Abd Allah Ibn Numayr al-Hamdani informed us on 
the authority of Hisham Ibn v Urwah, he on the authority of Whab Ibn 
Kaysan, he on the authority of v Ubayd Ibn v Umayr; he said: 

: The Apostle of Allah, may Allah bless him, said: There has been no 
Prophet but he had had to graze goats. They said to him: Apostle of 
Allah ! what about you? He said: And I (also). 



Volume 1, Parts 1.31.2 

He (Ibn Sa'd) said: Suwayd [P. 80] Ibn Sa'id and Ahmad Ibn 
Muhammad al-Azraqi informed us; they said: v Amr Ibn Yahya Ibn Sa'id 
Ibn v Amr Ibn Sa'id Ibn aKAs al-Qurashi related to us on the authority 
of his grandfather Sa'id, he on the authority of Abu Hurayrah; he said: 

The Apostle of Allah, may Allah bless him, said: Allah did not raise a 
Prophet but he grazed the goats. His Companions said to him: What 
about you, Apostles of Allah? He said: I grazed them for the residents 
of Makkah in return of seeds of tamarind. 



Volume 1, Parts 1.31.3 

He (lbn Sa v d) said: Muhammad Ibn v Ubayd al-Tanafisi and Muhammad 
Ibn v Abd Allah al-Asadi informed us; they said: Mis'ar informed us on 
the authority of Sa'd lbn Ibrahim, he on the authority of Abu Salamah 
Ibn 'Abd al-Rahman; he said: 

They passed by fruit bearing al-arak trees, with the Prophets, may Allah 
bless him; the Apostle of Allah, may Allah bless him, said: Pluck only 
those which have turned black and I used to pluck them when I grazed 
the goats. They said: Apostle of Allah did you graze the goats? He said: 
Yes; and there has been no Prophet who has not grazed goats. 



Volume 1, Parts 1.31.4 

He (lbn Sa v d) said: v Umar Ibn v Umar lhn Faris informed us: Yunus Ibn 
Yazid informed us on the authority of al-Zuhri, he on the authority of 
Jabir Ibn v Abd Allah; he said: 

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We were plucking kabath (ripe fruits of arak tree) along with the 
Prophet, may Allah bless him; he said: Pluck only black ones, because 
they are the best of them; verily I used to pluck them when I grazed 
goats. We asked: Did you graze goats, Apostle of Allah? He replied: 
Yes; and there has been no Prophet who did not graze them. 



Volume 1, Parts 1.31.5 

He (Ibn Sa v d) said: Ahmad Ibn 'Abd Allah Ibn Yunus informed us: 
Zubayr informed us: Abu Ishaq informed us: He said: 

There was a dispute between goat-herds and cameleers in which the 
cameleers oppressed them. He (Abu Ishaq) said: We received this 
information, and Allah knoweth best, that the Prophet, may Allah bless 
him, said: Moses was raised (as a Prophet) and he was a goat-herd, and 
David was raised (Prophet), and he was a goat-herd, and I grazed goats 
of my family at Ajyad. (Ajyad was a pasture ofMakkah) 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

32. ACCOUNT OF THE PRESENCE OF THE APOSTLE OF 
ALLAH, (MAY ALLAH BLESS HIM), AT THE BATTLE OF 

FIJAR 



Volume 1, Parts 1.32.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: Al-Dahhak Ibn 'Uthman related to me on the authority of 
Ibrahim Ibn v Abd al-Rahman Ibn v Abd Allah Ibn Abi Rabfah; (second 
chain) he (Ibn Sa v d) said: Musa Ibn Muhammad Ibn Ibrahim al-Taymi 
informed us on the authority of his father; (third chain) he (Ibn Said) 
said: v Abd Allah Ibn Yazid al-Hudhali related to us on the authority of 
Ya v qub Ibn v Utbah al-Akhnasi; (fourth chain) he (Ibn Sa v d) said: Besides 
these some other persons also related portions of this narration; they said: 

The cause of the battle of Fijar was that al-Nu'man Ibn al-Mundhir (the 
ruler of Hirah), sent his latimah (Latimah means musk as well as a flock 
of camels) to be sold at the market of v Ukaz, the custody of which had 
heen taken by v Urwah Ibn 'Utbah Ibn Jabir Ibn Kilab surnamed al- 
Rahhal (an expert cameleer). They halted at a spring which was called 



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I 



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Uwarah, where al-Barrad Ibn Qays, a member of the tribe of Bakr Ibn 
v Abd Manat Ibn Kinanah, who was a clever man, attacked v Urwah and 
killed him. Then he fled to Khaybar where he took refuge, here he met 
the poet Bishr Ibn Abi Khazim al-Asadi informed him and told him 
about this incident and commissioned him to convey this information to 
Abd Allah Ibn Jud an, [P. 81] Hisham Ibn al-Mughirah, Harb Ibn 
Umayyah, Nawfal Ibn Mu v awiyah al-Dili and Bal'a Ibn Qays. He went to 
v Ukaz and informed them. So they travelled (from there) to take refuge 
at the sanctuary of the Ka v bah. (The tribe of) the Qays also received this 
information at the close of the day; Abu Bara said: We were deceived by 
the Quraysh. They followed their footsteps, but they met them when they 
had entered the sanctuary. Al-Adram Ibn Shu'ayb, a member of the tribe 
of Banu 'Amir called at the top of his voice: Verily the respite for you is 
the period of these nights of the coming year and we will not be inactive 
at the assembly (of Muzdalifah). 

Then he recited: 

"We have warned the Quraysh of what the dislike, that they would 
come to the blows which will rend". 

He (Ibn Sa v d) said: That year the 'Ukaz fair was not held. He (Ibn 
Sa v d) said: The tribes of Quraysh, Kinanah and Asad Ibn Khuzaymah 
and other allies who came to be known as Ahabish, (Hubshi is a hillock in 
the suburbs ofMakkah where the tribes of al-Harith Ibn 'Abd Manat Ibn 
Kinanah, 'Adal, al-Qarah and Dish took an oath of mutual assistance 
saying: "We swear to remain united against others as long as the night 
continues to remain dark, the day shines and hillock of Hubshi remains 
firm where it is now.) namely, al-Harith Ibn 'Abd Manat Ibn Kinanah, 
v Adal, al-Qarah, Dish and al-Mustaliq, a branch of Khuuzfah, swore to 
assist Ba'1-Harith Ibn v Abd Manat. They spent a year in making 
preparations for this conflict. The tribe of Qays v Aylan also made 
preparations and they returned in the following year (to settle the metter). 

The chiefs of the Quraysh were v Abd Allah Ibn Jud'an, Hisham Ibn al- 
Mughirah, Harb Ibn Ummayyah, Abu v Uhayhah Sa'id Ibn aKAs, v Utbah 
Ibn Rabfah, al- v As Ibn Wa'il, Ma'mar Ibn Habib al-Jumahi and 
v Ikrimah Ibn v Amir Ibn Hashim Ibn v Abd Manaf Ibn v Abd al-Dar. They 
emerged under their banners and it is said that they were under the 
command of v Abd Allah Ibn Jud'an. 

The chiefs of the Qays were Abu Bara v Amir Ibn Malik Ibn Ja v far, 
Subay v Ibn Rabfah Ibn Mu v awiyyah al-Nasri, Durayd Ibn al-Simmah, 
Mas'ud Ibn Mu'attib al-Thaqafi, Abu Urwah Ibn Mas'ud Masud, Awf 
Ibn Abi Harithah al-Murri and v Abbas Ibn Rfl al-Sulami. They were the 
chiefs and the commanders. It is narrated: All of them were under the 
command of Abu Bara in whose hand was the flag, and who arranged 

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their rows. 



They confronted each other; in the forenoon the Qays had the better of 
the fighting against the Quraysh and Kinanah, but in the afternoon the 
Quraysh and Kininah gained the upper hand. They killed the combatants 
of the opponents in large number till v Utbah lbn Rabfah, who was a 
young man, under thirty, called for peace. They made peace on the terms 
according to which the dead were counted and the Quraysh, gave 
compensation for the number of the dead in excess of their own. The 
fighting then came to an end and the Quraysh and the Qays retired. 

The Apostle of Allah, may Allah bless him, said, recollecting the Battle of 
al-Fijar: 1 attended it with my uncles and shot arrows there and I do not 
repent it. He was twenty years old at that time; the Battle of al-Fijar took 
place twenty years after the year of the Elephant. 



Volume 1, Parts 1.32.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; (second chain) 
he (lbn Sa v d) said: Al-Dahhak Ibn v Uthman related to me on the 
authority of v Abd Allah Ibn 'Urwah, he on the authority of Hakim Ibn 
Hizam; [P. 82] he said: 

1 noticed the Apostle of Allah, may Allah bless him, attending the Battle 
of al-Fijar; and Muhammad Ibn v Umar said: The v Arabs composed 
numerous verses commemorating the Battle of al-Fijar. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

33. ACCOUNT OF THE PARTICIPATION OF THE 
APOSTLE OF ALLAH, (MAY ALLAH BLESS HIM), IN THE 

OATH OF AL-FUDUL 



Volume 1, Parts 1.33.1 

He (lbn Sa v d) said: Muhammad Ibn v Umar lbn Waqid al-Aslami 
informed us: Al-Dahhak Ibn v Uthman informed us on the authority of 
v Urwah lbn al-Zubayr, he on the authority of his father; he said: 

I heard Hakim Ibn Hizam saying: The oath of al-Fudul was taken after 
the return of the Quraysh from the battle of al-Fijar, and the Apostle of 

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Allah then was twenty years of age. 



Volume 1, Parts 1.33.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar said: Some one other than al- 
Dahhak informed me; he said: 

The Battle of al-Fijar was fought in the month of Shawwal, and this oath 
was taken in the month of Dhu al-Qa v dah. It was the best of treaties that 
had ever been concluded. The first person who took the initiative was al- 
Zubayr Ibn v Abd al-Muttalib. Thereupon the Banu Hashim, Zuhrah and 
Taym assembled in the house of v Abd Allah Ibn Jud v an who prepared 
food for them. Then they took an oath and entered into an agreement 
saying: By Allah ! as long as the ocean drenches wool we will be with the 
oppressed until he gets recompense for his rights and we will see that all 
receive equal treatment. The Quraysh called this the Oath of al-Fudul. 



Volume 1, Parts 1.33.3 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us; he said: 
Muhammad Ibn v Abd Allah related to me on the authority of al-Zuhri, 
he on the authority of Talhah Ibn 'Abd Allah Ibn v Awf, he on the 
authority of v Abd al-Rahman Ibn Azhar, he on the authority of Jubayr 
Ibn Mut'im, he said: 

The Apostle of Allah, may Allah bless him, said: I do not like to break the 
oath which I had taken in the house of Ibn Jud v an even for red camels 
(na'am). (The members of the tribes of) Hashim, Zuhrah and Taym 
swore to side with the oppressed till the sea drenched wool, and if I am 
called fot I know I shall (heartily) respond; it was (known as) the Oath of 
al-Fudul. Muhammad Ibn v Umar said: We do not know any one having 
taken such an oath before Banu Hashim. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

34. ACCOUNT OF THE SECOND JOURNEY OF THE 
APOSTLE OF ALLAH, (MAY ALLAH BLESS HIM), TO 

SYRIA 

Volume 1, Parts 1.34.1 

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He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: Musa Ibn Shaybah informed us on the authority of 
v Umayrah Bint v Uhayd Allah Ibn Ka v b Ibn Malik, she on the authority of 
Umm Sa'd Bint Sa'd Ibn al-Rabf, she as the authority of Nafisah Bint 
Munyah, sister of Ya v la Ibn Munyah; she said: 

When the Apostle of Allah, may Allah bless him, attained the age of 
twenty -five years, Abu Talib said to him: I am a man without wealth, and 
we are passing through hard days; here is a caravan of your people going 
to Syria. Khadijah Bint Khuwaylid sends men from among your people 
with her commodities; if you go and offer your services to her, she will 
readily accept them. The news of this conversation between his Uncle and 
the (Prophet) reached her; she sent for him [P. 83] and said to him: I 
shall pay you the double of what I pay to others from among your people. 



Volume 1, Parts 1.34.2 

He (Ibn Sa v d) said: v Abd Allah Ibn Ja v far al-Riqqi informed us: Abu al- 
Malih related to me on the authority of v Abd Allah Ibn Muhammad Ibn 
v Agil; he said: 

Abu Talib said: my brother's son ! it has come to my knowledge that 
Khadijah has appointed so and so on (a wage of) two camels, but we will 
not agree to the wage she has given him; will you like to have a talk with 
her? He (the Prophet) said: (You may) If you so like. Then he (Abu 
Talib) went to her and said: Khadijah ! we have learnt that you have 
appointed so and so for two camels; if you will like to engage Muhammad 
for this job, we will not agree for less than four camels (for him). He 
('Abd Allah) said: Khadijah said: I would have accepted it even if you 
had demanded it for a distant enemy, and now you have done it for a 
near friend. 



Volume 1, Parts 1.34.3 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Musa Ibn 
Shaybah informed us on the authority of 'Umayrah Bint v Ubayd Allah 
Ibn Ka v b Ibn Malik, she on the authority of Umm Sa v d Bint Sa v d Ibn al- 
Rabf, she on the authority of Nafisah Bint Munyah; she said: 

Abu Talib said: This is the provision that Allah has made for you. 
Thereupon he (the Prophet) set out with her (Khadijah's) slave 
Maysarah, and his uncles advised the people of the caravan. It reached 

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Busra in Syria. There the people took rest under the shadow of a tree. 
Thereupon the monk Nastur said: None except a Prophet has ever taken 
rest under this tree. Then he said to Maysarah: Is there redness in his 
eyes? He said: Yes ! it never vanishes. He (the monk) said: He is a 
Prophet, and the last of them. Then he (Prophet) sold his articles and 
there was some difference between him and the customer who asked him 
to take an oath of al-Lat and al-'Uzza. The Apostle of Allah, may Allah 
bless him, said: I never take an oath by them, and when I happen to pass 
by them I turn my face. The man said: The word is yours, and turning to 
Maysarah he said: By Allah ! he is a Prophet whose attributes, our 
scholars have noted in our scriptures. Besides, when it was noon time and 
heat was extreme, Maysarah observed two angels protecting the Apostle 
of Allah, may Allah bless him, against the sun. All this appealed to his 
heart, and Allah put his love in Maysarah's breast, as if he was his slave. 
They sold their merchandise and earned profit double of what they were 
earning before. When they returned and reached Marr al-Zahran, 
Maysarah said to him: Muhammad ! go to Khadijah and inform her 
what Allah has bestowed on her because of you, so that she may know 
that this profit has been because of you. Thereupon the Apostle of Allah 
proceeded and entered Makkah in the afternoon. Khadijah was sitting in 
the attic. She saw the Apostle of Allah, may Allah bless him, riding his 
camel with two angels casting a shadow over him. She let other women 
see this, and they wondered at it. Soon the Apostle of Allah, may Allah 
bless him, reached there and informed her of what they had gained 
because of him. She was much pleased. When Maysarah arrived, she told 
him what she had seen. Thereupon Maysarah said: I have been noticing 
it since we set out from Syria, and informed her of what the monk Nastur 
had said, and the person, who had a dispute in bargaining, had said. The 
Apostle of Allah, may Allah bless him, brought his merchandise; she had 
earned double the profit she used to earn, and so she doubled the wages 
that she had settled. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KAB1R, Volume I Parts I 

35. [P. 84] ACCOUNT OF THE MARRIAGE OF THE 
APOSTLE OF ALLAH, (MAY ALLAH BLESS HIM), WITH 

KHADIJAH BINT KHUWA YLID 



Volume 1, Parts 1.35.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: Musa Ibn Shaybah informed us on the authority of 
"Umayrah Bint v Ubayd Allah Ibn Ka'b Ibn Malik, she on the authority of 

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Umm Sa'd Bint Sa v d Ibn al-Rabi', she on the authority of Nafisah Bint 
Munyah: she said: 

Khadijah Bint Khuwaylid Ibn Asad Ibn 'Abd aKUzza Ibn Qusayyi was a 
prudent and forbearing woman who was destined to get what Allah 
willed. She was of the noblest descent, highest in dignity and the 
wealthiest of the Quraysh. Every member of her tribe desired to take her 
into marriage. They had made proposals and spent money for this 
purpose. Khadijah sent me (Nafisah) secretly to Mubammad, after his 
return with the caravan from Syria. I said: O Muhammad ! what 
prevents you from marriage? He said: I have no means to marry. I said: 
If you get enough means, and you get a proposal from (a lady of) beauty, 
wealth, dignity and equal status, will you accept? He said: who is she? I 
said: Khadijah. He said: How will it be possible? I said: I shall arranage 
that. He said: I agree. I went and informed her (Khadijah). Then she sent 
for him at such and such a time and called her uncle v Amr Ibn Asad to 
give her in marriage. He came in and the Apostle of Allah, may Allah 
bless him, arrived with his uncles, one of whom married him to her. 
Thereupon v Amr Ibn Asad said: On this wed-lock no censor can be 
made. The Apostle of Allah, may Allah bless him, married her when he 
was twenty-five years old, and Khadijah was forty years old, as she was 
born fifteen years before the year of Elephant. 



Volume 1, Parts 1.35.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us on the authority 
of Muhammad Ibn 'Abd Allah Ibn Muslim, he on the authority of his 
father, he on the authority of Mubammad Ibn Jubayr Ibn Muf im; 
(second chain), (Ibn Sa'd related) on the authority of Ibn Abi al-Zinad, he 
on the authority of Hisham Ibn 'Urwah, he on the authority of his father, 
he on the authority of v Ayishah; (third chain) (Ibn Sa'd relates) on the 
authority of Ibn Abi Habibah, he on the authority of Dawud Ibn al- 
Husayn, he on the authority of Tkrimah, he on the authority of Ibn 
v Abbas; they said: 

Verily her uncle v Amr Ibn Asad gave her into marriage to the Apostle of 
Allah, may Allah bless him; her father had died before the Battle of al- 
Fijar. 



Volume 1, Parts 1.35.3 

He (Ibn Sa v d) said: Hisham Ibn Mubammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: My father informed me on the authority of Abu 

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Salih, he on the authority of Ibn v Abbas; he said: 

v Amr Ibn Asad Ibn v Abd al- v Uzza Ibn Qusayyi gave Khadijah Bint 
Khuwaylid to the Prophet, may Allah bless him, in marriage, and at that 
time she was very old and none of the children of Asad was living then, 
and v Amr Ibn Asad left no children. 



Volume 1, Parts 1.35.4 

He (Ibn Sa v d) said: Khalid Ibn Khidash Ibn v ljlan informed as: Mu v tamir 
Ibn Sulayman informed us; he said: 

I heard my father saying that Abu Mijlaz related: Verily Khadijah said 
to her sister: Go to Muhammad and mention me before him or she spoke 
other words purporting the same; verily her sister came to him and he 
replied what Allah willed. They agreed [P. 85] that the Apostle of AllAh, 
may AllAh bless him, should marry her. Verily the father of Khadijah 
was made to drink till he became drunk, then he called Muhammad and 
gave her in marriage. He (the narrator) said: He was dressed in a 
garment (hullah) so when he regained senses he said: What does this 
garment mean? They said: Your son-in-law Muhammad put on you this 
garment. He got angry and took his arms and the Hashimites on the 
other side also took their arms, and they said: We had no desire for that. 
Then they made a compromise. 



Volume 1, Parts 1.35.5 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us through another 
chain of narrators: 

Verily Khadijah made her father drink till he got drunk. She slaughtered 
a cow, applied perfume to his body and dressed him in a striped garment. 
When he regained senses he said: For what is this slaughtering, this 
perfume and striped garment? She said: You gave me to Muhammad in 
marriage. He said: I did not do it and I will not do it. The notables of the 
Quraysh made proposals which I rejected. 

He (Ibn Sa v d) said: Muhammad Ibn v Umar said: The whole 
narration appears to us to be false and wrong. The approved version is 
that Khuwaylid Ibn Asad, the father of Khadijah had died before the 
Battle of al-Fijar and that v Amr Ibn Asad had given Khadijah into 
marriage to the Apostle of Allah, may Allah bless him. 



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IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

36. ACCOUNT OF THE CHILDREN OF THE APOSTLE OF 
ALLAH, (MAY ALLAH BLESS HIM), AND THEIR NAMES 

■ i 

Volume 1, Parts 1.36.1 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father, he on the authority of Abu 
Salih, he on the authority of Ibn v Abbas; he said: 

The first born child to the Apostle of Allah, may Allah bless him, was al- 
Qasim, who was born at Makkah before his being raised to prophethood, 
and after whom his patronymic was Abu al-Qasim. Then Zaynab was 
born to him, then Ruqayyah, then Fatimah, then Umm Kulthum, then 
after the advent of Islam v Abd Allah was born and he got the appellation 
of al-Tayyib (perfumed) and al-Tahir (pure). The mother of all of them 
was Khadijah Bint Khuwaylid Ibn Asad Ibn v Abd al- v Uzza Ibn Qusayyi; 
and her (Khadijah's) mother was Fatimah Bint Za'idah Ibn al-Asamm 
Ibn Harim Ibn Rawahah Ibn Hujr Ibn v Abd Ibn Ma'is Ibn 'Amir Ibn 
Luwayyi. The first of his children to die was al-Qasim, then v Abd Allah, 
at Makkah. Thereupon al-'As Ibn Wa'il al-Sahmi said: His offspring 
have ceased and so he is abtar (without posterity). 



Volume 1, Parts 1.36.2 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us; he said: v Amr 
Ibn Salamah al-Hudhali informed us on the authority of Sa'id Ibn 
Muhammad Ibn Jubayr Ibn Muf im, he on the authority of his father; he 
said: 

Al-Qasim died when he was two years old. 

He (Ibn Sa v d) said: Muhammad Ibn Umar said: Salma, the 
enfranchised maid of Safiyyah Bint v Abd al-Muttalib served as nurse in 
maternity to Khadijah in her deliveries. She (Khadijah) sacrificed two 
goats for a male child and one goat for a female one. Between two births 
there was a span of one year and she engaged nurses to foster her 
children, arrangement for which was made before delivery. 



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IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

37. [P. 86] ACCOUNT OF IBRAHIM THE SON OF THE 
APOSTLE OF ALLAH (MAY ALLAH BLESS HIM) 

Volume 1, Parts 1.37.1 

He (lbn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: v Abd al-Hamid lbn Ja v far informed us on the authority of 
his father; he said: 

When the Apostle of Allah, may Allah bless him, returned from 
Hudaybiyah in Dhu al-Qa v dah 6 A.H. he sent Hatib Ibn Abi Balta v ah to 
al-Muqawqas the Copt, the lord of Alexandria, and wrote a letter to him 
inviting him to embrace Islam. When he read the letter he appreciated it; 
it was sealed; he placed it in a cup of ivory and sealed it, and handed it 
over to a maid. Then he wrote an answer to his letter, but be did not 
embrace Islam. He presented to the Prophet, may Allah bless him, 
Mariyah (Mary), her sister Sirin, a donkey Ya'fur and a mule Duldul 
which was white, and in those days there was none of that colour in 
Arabia. 

Muhammad Ibn v Umar said and added that Abu Sa'id, a man of 
learning, informed him; he said: Mariyah belonged to Hafn, district 
Ansina. 



Volume 1, Parts 1.37.2 

He (Ibn Sa v d) said: Muhammad lbn v Umar informed us: Ya'qub Ibn 
Muhammad Ibn Abi Sa v sa v ah informed us on the authority of v Abd Allah 
Ibn v Abd al-Rahman Ibn Abi Sa v sa v ah; he said: 

The Apostle of Allah, may Allah bless him, liked Mariyah who was of 
white complexion and curly hair and pretty. The Apostle of Allah, may 
Allah bless him, lodged her and her sister with Umm Sulaym Bint 
Milhan. Then he went there and asked them to embrace Islam, and they 
joined the fold of Islam. Then he cohabited with Mariyah as a handmaid 
(Handmaids gained the status of wedded wives if they bore children. They 
were called umm walad and became free.) and sent her to al-'Aliyah to his 
property which he had acquired from Banu al-Nadir; here she lived in 
summer. She also lived at Khurafat al-Nakhl. He (Prophet) visited her 
there and she was faithful in her (new) creed. He bestowed her sister 
Sirin on Hassan Ibn al-Thabit, the poet. She bore him, v Abd al-Rabman; 

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and Mariyah bore a male child to the Apostle of Allah, may Allah bless 
him. He gave him the name of Ibrahim, and on the occasion of 'aqiqah 
ceremony on the seventh day, he sacrificed a goat, shaved his head, gave 
silver in charity equal in weight to his hair to the poor and ordered the 
hair to be buried, which was done accordingly. He called him Ibrahim 
and his nurse was Salma, the enfranchised maid of the Prophet, may 
Allah bless him. She went to her husband and informed him that she 
attended the delivery of a male child. Thereupon Abu Rafi went to the 
Apostle of Allah, may Allah bless him, and greeted him. In return he (the 
Prophet) gave him a slave. The wives of the Apostle of Allah, may Allah 
bless him, became jealous and it was unbearable for them that she had 
given birth to a male child. (The chain of the narrators is not reliable 
because the person who narrated to Ibn Sa^d was Waqidi who is notorious 
as a narrator of fabricated hadithes. The next one Ya 'qub is unknown and 
'Abd Allah Ibn Abd al-Rahman is not a Companion. Consequently this 
narration is not trustworthy.) 



Volume 1, Parts 1.37.3 

He (Ibn Sa v d) said: Muhammad Ibn v Umar said: Ibn Abi Sabrah related 
to me on the authority of Ishaq Ibn 'Abd Allah, he on the authority of 
Abu Ja'far; (he said): 

Verily the Apostle of Allah, may Allah bless him, kept away from 
Mariyah since the wives of the Prophet, may Allah bless him, disliked it 
and they were jealous of her but not like v Ayishah. 

Muhammad Ibn v Umar said: She bore him (Ibrahim) in Dhu al- 
Hijjah 8, H. [March, 630 A.C.] 



Volume 1, Parts 1.37.4 

[P. 87] He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: 
Muhammad Ibn v Abd Allah related to me on the authority of al-Zuhri, 
he on the authority of Anas Ibn Malik; he said: 

When Ibrahim was born, Gabriel came to the Apostle of Allah, may 
Allah bless him, and said; Peace be on you Abu Ibrahim ! (the (father of 
Ibrahim). 



Volume 1, Parts 1.37.5 



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He (Ibn Sa v d) said: Abu MiTawiyah Muhammad Ibn Khazim al-Darir 
informed us on the authority of Isma'il Ibn Muslim, he on the authority 
of Yunus Ibn v Ubayd, he on the authority of Anas Malik; he said: 

The Apostle of Allah came out one morning and said: A male child has 
been born this night, and I have named him after my ancestor, Ibrahim. 



Volume 1, Parts 1.37.6 

He (Ibn Sa v d) said: Shabbabah Ibn Sawwar informed us: Al-Mubarak 
Ibn Fudalah informed us on the authority of al Hasan; he said: 

The Apostle of Allah, may Allah bless him, said: Last night a male child 
has been born, and I have named him after my ancestor Ibrahim. 



Volume 1, Parts 1.37.7 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Abu 
Bakr Ibn Abi Sab rah related to me on the authority of Husayn Ibn v Abd 
Allah Ibn v Ubayd Allah Ibn al- v Abbas, he on the authority of Ikrimah, he 
on the authority of Ibn v Abbas; he said: 

The Apostle of Allah, may Allah bless him, said: When the mother of 
Ibrahim bore him, he caused his mother to become free from bondage 



Volume 1, Parts 1.37.8 

He (Ibn Said) said: Muhammad Ibn v Umar informed us: Ya'qub Ibn 
Muhammad Ibn Abi Sa'sa v ah informed us on the authority of v Abd Allah 
Ibn v Abd al-Rahman Ibn Abi Sa v sa v ah; he said: 

When Ibrahim was born, the women of the Ansar vied with each other as 
to who would foster him. The Apostle of Allah, may Allah bless him, 
handed him over to Umm Burdah Bint al-Mundhir Ibn Zayd Ibn Labid 
Ibn Khidash Ibn 'Amir Ibn Ghanm Ibn 'Adi Ibn al-Najjar, and her 
husband was al-Bara Ibn Aws Ibn Khalid Ibn al-Ja'd Ibn v Awf Ibn 
Mabdhul Ibn 'Amr Ibn Ghanm Ibn v Adi Ibn al-Najjar, She suckled him 
and he lived with his (foster)-parents with Banu al-Najjar. The Apostle of 
Allah, may Allah bless him, used to visit Umm Burdah and had a siesta 
there; here Ibrahim was brought to him. 



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Volume 1, Parts 1.37.9 

He (lbn Sa v d) said: v Affan Ibn Muslim informed us; he said: Sulayman 
Ibn al-Mughirah related to me on the authority of Thabit al-Bunani: 
Anas Ibn Malik informed us; he said: 

The Apostle of Allah, may Allah bless him, said: Last night a male child 
has been born to me and I have named him after my ancestor Ibrahim. 
He (Anas) said: Then he handed him over to Umm Sayf, wife of a 
blacksmith of Madinah, who was called Abu Sayf. The Apostle of Allah, 
may Allah bless him, came out and I followed him till we reached Abu 
Sayf who was blowing his bellows, and the house was full of smoke. I 
walked swiftly before the Apostle of Allah, may Allah bless him, and I 
reached Abu Sayf and said to him: Abu Sayf ! hold it, the Apostle of 
Allah, may Allah bless him, has come. He held it and the Apostle of Allah, 
may Allah bless him, called the child and embraced him and said what 
Allah willed. 



Volume 1, Parts 1.37.10 

He (lbn Sa v d) said: IsmaMl Ibn Ibrahim al-Asadi Ibn v Ulayyah informed 
us on the authority of Ayyub, he on the authority of v Amr, Ibn Sa'id, he 
on the authority of Anas Ibn Malik; he said: 

I did not see any one more kindly to the members of his family than the 
Apostle of Allah, may Allah bless him. Ibrahim was suckled in the 
suburbs of al-Madinah, to which place he used to go, and we went with 
him. [P. 88] He (Prophet), entered the house which happened to be full of 
smoke. He (Anas) said: His foster-father was a blacksmith; he (the 
Prophet) took him (in his lap) and kissed him. 



Volume 1, Parts 1.37.11 

He (Ibn Sa v d) said: Muhammad lbn 'Umar informed us; he said: 
Muhammad Ibn v Abd Allah related to me on the authority of al-Zuhri, 
he on the authority of 'Urwah, he on the authority of v Ayishah; she said: 

When Ibrahim was born, the Apostle of Allah, may Allah bless him, 
brought him to me and said: Note my resemblance in him. I said: I do not 
notice any resemblance. The Apostle of Allah, may Allah bless him, said: 
Do'nt you see his white complexion and plumpness. I said: He who is fed 
on camel's milk gains white complexion and fat. 

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Volume 1, Parts 1.37.12 

He (lbn Sa v d) said: Muhammad Ibn 'Umar informed us; he said: 
Muhammad lbn v Abd Allah related to me on the authority of al-Zuhri, he 
on the authority of v Abd Allah Ibn Abi Bakr Ibn Muhammad Ibn 'Amr 
Ibn Hazm, he on the authority of 'Amrah she on the authority of 
' Ayishah, she on the authority of the Prophet, may peace be on him, like 
the above except that he (Ibn Sa v d) said: She said: 

He who is fed on sheep's milk gets plump and is of white complexion. 



Volume 1, Parts 1.37.13 

He (lbn Sa v d) said: Muhammad Ibn Umar said: 

There was a flock of goats owned by the Apostle of Allah, may Allah bless 
him, reserved for him (Ibrahim) and the camel's milk was for him. So his 
body and his mother's body were handsome. 

Volume 1, Parts 1.37.14 

He (Ibn Sa v d) said: Sufyan Ibn 'Uyaynah informed us on the authority of 
Ibn Abi Husayn, he on the authority of Makhul; he said: 

The Apostle of Allah, may Allah bless him, entered, resting on v Abd al- 
Rahman Ibn v Awf, when Ibrahim was struggling against pangs of death. 
When he passed away, the eyes of the Apostle of Allah, may Allah bless 
him, were full of tears. Thereupon v Abd al-Rahman said: Apostle of 
Allah ! this is what prohibited for others, and when the faithful will see 
you weeping, they will weep. When his tears ceased he said: It is 
compassion, and he who does not show compassion, will not receive 
compassion. Verily we prohibit from wailing and mourning for (virtues 
etc.) which the deceased did not possess. Then he said: Had there not 
been the promise of re-union and had death been a path for all through 
which our successors would meet our predecessors, we would have 
mourned for him more than this; we are grieved, our eyes shed tears, 
heart feels sorry, and we do not utter what makes the Lord angry; the 
remaining of his sucking period will be completed in the Paradise. 

Volume 1, Parts 1.37.15 

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He (Ibn Sa v d) said: v Abd Allah Ibn Numayr al-Hamdani and Abu al- 
Mughirah al-Nadr, Ibn IsmaMl informed us: they said: Muhammad Ibn 
v Abd al-Rahman Ibn Abi Layla related to us on the authority of v Ala, he 
on the authority of Jabir Ibn v Abd Allah al-Ansari, he on the authority of 
v Abd al-Rahman Ibn v Awf; he said: 

The Apostle of Allah, may Allah bless him, caught my hand and went to 
the oasis where was Ibrahim whom he took in his lap, and he was 
struggling with the pangs of death. His eyes filled with tears, so I said to 
him: Apostle of Allah ! do you weep? and have you not prohibited 
people from weeping? He said: I prohibited from wailing and two 
highpitched sounds of fools and libertines, i.e., voice raised in joyful 
parties with Satanic instruments and another raised in distress by 
scratching the face, tearing collars and shouting like Satan. 



Volume 1, Parts 1.37.16 

He (Ibn Sa v d) said: v Abd Allah Ibn Numayr mentioning to Hudaybiyah 
said: 

Verily it is compassion, and he who does not show compassion will not 
receive compassion. Ibrahim ! had it not been an ordained affair and 
true promise, and a path on which all tread and through which our 
successors would meet our predecessors, we would have shown greater 
grief than this; [P. 89] verily we are grieved, eyes shed tears, breast is full 
of sorrow and we do not utter a word which displeases the Lord, the 
Sublime and Magnificient. 



Volume 1, Parts 1.37.17 

He (Ibn Sa v d) said: Al-Fadl v Ibn Dukayn informed us: Muhammad Ibn 
Rashid informed us on the authority of Makhul: 

Verily the Apostle of Allah, may Allah bless him, came to his son Ibrahim 
who was experiencing agonies of death, and his eyes shed tears, and with 
him was v Abd al-Rahman Ibn v Awf who said: Do you weep while you 
have prohibited others from weeping? He replied: Verily I prohibited 
from wailing and that the dead person be moaned for what he did not 
possess; and verily this is compassion. 



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Volume 1, Parts 1.37.18 



He (lbn Sa'd) said: Al-Fadl Ibn Dukayn informed us: Talhah Ibn v Amr 
informed us on the, authority of v Ata; he said: 

When Ibrahim the son of the Prophet, peace be on him, expired, he (the 
Prophet) said: Verily the heart will be grieved and verily the eye will shed 
tears and we will never utter a word which displeases the Lord. Had it 
not been a true promise, and had there not been a day of union, our grief 
would have been unbounded and O Ibrahim ! we are only grieved. 



Volume 1, Parts 1.37.19 

He (lbn Sa'd) said: Musa Ibn Dawud informed us: Ibn Lahfah informed 
us, on the authority of Bukayr Ibn v Abd Allah Ibn al-Ashajj: 

Verily the Apostle of Allah, may Allah bless him, wept for his son 
Ibrahim. Thereupon Usamah Ibn Zayd wailed, the Prophet, may peace 
be on him, prohibited him. He said: I observed you weeping. The Apostle 
of Allah, may Allah bless him, said: Weeping is compassion but wailing is 
from Satan. 



Volume 1, Parts 1.37.20 

He (Ibn Sa'd) said: Ya'la Ibn v Ubayd al-Tanafisi informed us: al-Ajlah 
informed us on the authority of al-Hakam; he said: 

When Ibrahim died, the Apostle of Allah, may Allah bless him, said: Had 
it not been a fixed period and known time, we would have been more 
grieved than we have been. The eye sheds tears and breast is grieved and 
we shall not utter anything, Allah willing, except what pleases the Lord, 
and Ibrahim ! we are sorry for you. 



Volume 1, Parts 1.37.21 

He (Ibn Sa v d) said: Muslim Ibn Ibrahim informed us: Aban informed us: 
Qatadah informed us: 

Verily Ibrahim the son of the Prophet of Allah, may peace be on him, 
expired; then the Apostle of Allah said: Verily the eye sheds tears and 
breast grieves and we will not utter, if Allah will, except good, and 

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Ibrahim ! we feel sorry for you; and he added: His sucking period will be 
completed in the Paradise. 



Volume 1, Parts 1.37.22 

He (Ibn Sa v d) said: IsmaMl Ibn Ibrahim al-Asadi informed us on the 
autority of Ayyub, he on the authority of v Amr Ibn Sa'id; he said: 

When Ibrahim expired, the Apostle of Allah, may Allah bless him, said: 
Verily my son Ibrahim died suckling and verily there are two foster- 
fathers for him who will complete his suckling in the Paradise. 



Volume 1, Parts 1.37.23 

He (Ibn Sa v d) said: Wakf Ibn al-Jarrah informed us on the authority of 
Isma'il Ibn Abi Khalid, he on the authority of al-Sha v bi (He is not a 
Companion, but a tabl); he said: 

The Apostle of Allah, may Allah bless him, said: Verily there is a nurse 
for him in the heaven and the remaining period of his sucking will be 
completed. 



Volume 1, Parts 1.37.24 

He (Ibn Sa v d) said: Wakf Ibn al-Jarrah, Abu al-Walid Hisham Ibn v Abd 
al-Malik al-Tayalisi, and Yahya Ibn v Abbad informed us on the authority 
of Slufbah; he said: I heard v Adi Ibn Thabit (relating) on the authority 
of al-Bara Ibn v Azib; he said: 

When Ibrahim, the son of the Prophet, may Allah bless him, died, the 
Apostle of Allah, may Allah bless him, said: Verily there is a nurse to 
suckle him in the Paradise. 



Volume 1, Parts 1.37.25 

He (Ibn Sa v d) said: v Affan Ibn Muslim informed us: Sulayman Ibn al- 
Mughirah informed us: Thabit informed us: Anas Ibn Malik informed is; 
he said: 

[P. 90] I saw Ibrahim struggling with the pangs of death before the 

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Apostle of Allah, may Allah bless him, and the eves of the Apostle of 
Allah shed tears. Therupon the Apostle of Allah, may Allah bless him, 
said: The eye sheds tears, the breast grieves and we do not utter except 
what pleases our Lord. Ibrahim by Allah ! we feel sad for you. 



Volume 1, Parts 1.37.26 

He (lbn Sa v d) said: v Amr Ibn v Asim al-Kilabi al-Basri informed us: 
Hammam informed us on the authority of Qatadah: 

Verily the Apostle of Allah, may Allah bless him, said funeral prayers 
over his son Ibrahim and said: The completion of his sucking (period will 
be) in the Paradise. 



Volume 1, Parts 1.37.27 

He (Ibn Sa v d) said: v Ubayd Allah Ibn Musa aKAbsi informed us on the 
authority of Isra'il Ibn Yunus, he on the authority of Jabir, he on the 
authrity of 'Amir, he on the authority of al-Bara; he said: 

The Prophet, the Apostle of Allah, may Allah bless him, offered (funeral) 
prayers over his son, Ibrahim, Ibn al-Qibtiyah, who had died when he 
was sixteen months old; and he said: There's a nurse who will complete 
his sucking period in the Paradise and that he is truthful. 



Volume 1, Parts 1.37.28 

He (lbn Sa v d) said: Wakf informed us on the authority of Sufyan, he on 
the authority of Jabir, he on authority of Amir; he said: 

Verily the Prophet, may Allah bless him, offered (funeral) prayers over 
his son Ibrahim who was sixteen months old. 



Volume 1, Parts 1.37.29 

He (lbn Sa v d) said: Wakf informed us on the authority of Isra'il, he on 
the authority of Jabir, he on the authority of Amir, he on the authority of 
al-Bara, he on the authority of the Prophet, may Allah bless him; he said: 

Verily for him there is a nurse in Paradise who will complete the 

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remaining period of sucking, and that he was a truthful martyr. 



Volume 1, Parts 1.37.30 

He (Ibn Sa v d) said: v Affan Ibn Muslim, Yabya Ibn Hammad and Musa 
Ibn IsmaMl al-Tabudhaki, informed us; they said: Abu v Awanah 
informed us: IsmaMl al-Suddi informed us; he said: 

I asked Anas Ibn Malik if the Prophet, the Apostle of Allah, may Allah 
bless him, had offered prayers over his son, Ibrahim; he said: I do not 
know, Allah's mercy be on Ibrahim, if he had lived he would have been a 
true Prophet. (Law 'asha kdna siddiqan nabiyyah.) 



Volume 1, Parts 1.37.31 

He (Ibn Sa v d) said; 'Abd Allah Ibn Numayr al-Hamdani informed us on 
the authority of v Ata Ibn v Ijlan, he on the authority of Anas Ibn Malik; 
he said: 

Verily the Prophet, may Allah bless bim, said four takbirs (Allah Akbar: 
It is repeated four times in funeral prayers.) over his son Ibrahim. 



Volume 1, Parts 1.37.32 

He (Ibn Sa v d) said: Abu Bakr Ibn v Abd Allah Ibn Abi Uways al-Madani 
informed us on the authority of Sulayman Ibn Bilal, he on the authority 
of Ja v far Ibn Muhammad, he on the authority of his father: 

Verily the Prophet, may Allah bless him, offered (funeral) prayers over 
his son Ibrahim when he died. 



Volume 1, Parts 1.37.33 

He (Ibn Sa v d) said: v Ubayd Allah Ibn Musa informed us: Mis'ar 
informed us on the authority of v Adi Ibn Thabit: 

Verily he heard al-Bara saying: Verily for the dead son of the Apostle of 
Allah there is in Paradise a murdfah (suckling nurse) or Zfr (nurse). 
Mis v ar was doubtful about the word. 



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Volume 1, Parts 1.37.34 

He (Ibn Sa v d) said: Yahya Ibn Hammad informed us: Abu 'Awanah 
informed us on the authority of Sulayman, i.e. al-A'mash, he on the 
authority of Muslim, he on the authority of al-Bari; he said: 

Ibrahim the son of the Apostle of Allah, may Allah bless him, expired 
when he was sixteen months old. Thereupon the Prophet, may peace be 
on him, said: Bury him in al-Baqi', verily there is a suckling nurse for 
him in Paradise. He (al-Bara) said that he was born of his Coptic 
handmaid 



Volume 1, Parts 1.37.35 

He (Ibn Sa v d) said: Khalid Ibn Makhlad al-Bajali informed us: 
Muhammad Ibn Musa related to me; he said: Muhammad Ibn v Umar 
Ibn v Ali Ibn Abi Talib informed me; he said: 

The first person to be buried in al-Baqf was v Uthman Ibn Maz v un then 
followed him Ibrahim the son of the Apostle of Allah, may Allah bless 
him; then he pointed out with his hand informing me [P. 91] that the 
grave of Ibrahim will be found at the end of al-Baqi' where you pass the 
last house to your left hand below the place where garbage is piled 
behind the house. 



Volume 1, Parts 1.37.36 

He (Ibn Sa v d) said: Ma'n Ibn Tsa al-Ashja v i informed us: Ibrahim Ibn 
Nawfial Ibn al-Mughirah Ibn Sa'id al-Hashimi informed us on the 
authority of a man of the family of v Ali: 

Verily when the Prophet, may peace be on him, interred Ibrahim, he 
said: Will any one bring a water-skin? Thereupon a man of Ansar 
brought a water-skin. He (the Prophet) said to him: Sprinkle it over the 
grave of Ibrahim. He (the member of 'Ali's family) said: The grave of 
Ibrahim is near the path and pointed to a place close to 'Aqil's house. 



Volume 1, Parts 1.37.37 

He (Ibn Sa v d) said: Al-Fadl Ibn Dukayn informed us: Talhah Ibn 'Amr 
informed us on the authority of v Ata; he said: 

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When his grave was being put in form; the Apostle of Allah, may Allah 
bless him, began to do it with his finger as if he had seen a thing like stone 
in one corner; and he said: When any one of you performs some work, he 
must do it efficiently because it consoles the afflicted soul. 



Volume 1, Parts 1.37.38 

He (Ibn Sa v d) said: Wakf Ibn al-Jarrah informed us on the authority of 
Sufyan, he on the authority of Burd, he on the authority of Makhul: 

Verily the Prophet, may peace be on him, was on the edge of the grave of 
his son, and he noticed a crack in the grave, then he handed over a clog to 
the grave-digger aid said: It will not harm nor profit, but it pleases (lit. 
cools) the eye of the living. 



Volume 1, Parts 1.37.39 

He (Ibn Sa'd) said: 'Ubayd Allah Ibn Musa informed us: Isra'il informed 
us on the authority of Abu Ishaq, he on the authority of al-Sa v ib Ibn 
Malik; he said: 

The sun eclipsed on the day on which Ibrahim, the son of the Apostle of 
Allah, may Allah bless him, died. 



Volume 1, Parts 1.37.40 

He (Ibn Sa'd) said: 'Ubayd Allah Ibn Musa informed us: Isra'il informed 
us on the authority of Ziyad Ibn Tlaqah, he on the authority of al- 
Mughirah Ibn SlnTbah; he said: 

The sun eclipsed on the day on which Ibrahim died. Thereupon the 
Apostle of Allah, may Allah bless him, said: Verily the sun and the moon 
are the signs of Allah, and they do not eclipse because of the death of any 
one. When you see them (eclipsing) offer prayers till they are clear. 



Volume 1, Parts 1.37.41 

He (Ibn Sa'd) said: Al-Fadl Ibn Dukayn informed us: 'Abd al-Rahman 
Ibn al-Ghasil informed us on the authority of 'Asim Ibn v Umar Ibn 

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Qatadah, he on the authority of Mahmud Ibn Labid; he said: 

The sun eclipsed the day Ibrahim, the son of the Apostle of Allah, may 
Allah bless him, died. Thereupon the people said: The sun eclipsed 
because of the demise of Ibrahim. The Apostle of Allah, may Allah bless 
him, came out when he heard this. Thereupon he praised and glorified 
Allah and then said: After that, people ! verily the sun and the moon 
are the signs of Allah and they do not eclipse because of the death or life 
of any one, when you perceive this, hasten to the mosques. His eyes had 
tears. They said: Apostle of Allah ! do you weep although you are the 
Apostle of Allah? He said: Verily I am a human being whose eyes shed 
tears and whose heart fears, and we do not utter 

Volume 1, Parts 1.37.42 

He (Ibn Sa v d) said: Al-Fadl Ibn Dukayn and Muhammad Ibn v Umar al- 
Aslami informed us on the authority of Isra'il, he on the authority of 
Jabir, he on the authority of v Amir; he said: 

Ibrahim expired when he was eighteen [P. 92] months old. 

Volume 1, Parts 1.37.43 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: v Abd 
Allah Ibn Ja v far related to me on the authority of 'Abd Allah Ibn 
'Uthman Ibn Khuthaym, he on the authority of Shahr Ibn Hawshab, he 
on the authority of Asma Bint Yazid; she said: 

When Ibrahim died, the eyes of the Apostle of Allah, may Allah bless 
him, shed tears. Thereupon a person who was condoling, said: Apostle 
of Allah ! you are well acquainted with the rights of Allah. Thereupon the 
Apostle of Allah, may Allah bless him, said: The eyes shed tears and 
heart is grieved, but we do not utter what displeases the Lord. Had there 
not been the fulfilment of promise, and had there not been the promise of 
reunion, and that our successors are to unite with the predecessors, we 
would have been more grieved than we are at present. Ibrahim ! Verily 
we are sorry for you. 



Volume 1, Parts 1.37.44 

He (Ibn Sa v d said: Muhammad Ibn 'Umar informed us, he said: Usamah 

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Ibn Zayd al-Laythi related to me on the authority of al-Mundhir Ibn 
v Ubayd, he on the authority of v Abd al-Rahman Ibn Hassan Ibn Thabit, 
he on the authority of his mother Sirin; she said: 

I was present at the death of Ibrahim, and I had noticed that the Apostle 
of Allah, may Allah bless him, did not prohibit us from weeping when my 
sister and I wept, but prohibited us from crying when he (Ibrahim) died. 
Al-Fadl Ibn v Abbas washed him while the Apostle of Allah, may Allah 
bless him, and al- v Abbas were seated. Then he was taken (to the grave), 
and I saw the Apostle of Allah, may Allah bless him, on the edge of the 
grave, and al- v Abbas was sitting by his side. Al-Fadl Ibn v Abbas and 
Usamah Ibn Zayd got down into the grave. I was weeping by the side of 
the grave and none prohibited me. The sun eclipsed that day and people 
said: Because of the demise of Ibrahim; (it eclipesd). Thereupon the 
Apostle of Allah, may Allah bless him, said: Verily it does not eclipse 
because of the death or life of any one. The Apostle of Allah, may Allah 
bless him, saw a crevice in the brick, and ordered to close it. The Apostle 
of Allah, may Allah bless him, was told about it. Thereupon the (Prophet) 
said: Verily it neither harms nor profits, but it pleases the eye of the 
living, and verily when a slave does some work Allah likes that he should 
do it perfectly. (Ibrahim) died on Tuesday, 10 Rabf al-Awwal A. H. 10. 
(Tuesday fell on 18 June, A.C. 631; but the lunar date according to Mahler 
was 12 RabV al-Awwal. Normally solar eclipse takes place on new Moon 
day. Bukhari, Muslim and other leading muhaddithin have not mentioned 
the date of Ibrahim's death. They are however unanimous that solar eclipse 
took place that day.) 



Volume 1, Parts 1.37.45 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Ya v qub Ibn 
Muhammad Ibn Abu Sa v sa v ah informed us on the authority of 'Abd 
Allah Ibn 'Abd al-Rahman Ibn Abi Sa'sa'ah; he said: 

Ibrahim, the son of the Apostle of Allah, may Allah bless him, expired in 
Banu Mazin, (when he was) with Umm Burdah. Thereupon the Apostle 
of Allah, may Allah bless him, said: Verily there is a nurse to foster him 
and he will complete the period of his sucking in paradise. He was borne 
on a small bier from the house of Umm Burdah, and the Apostle of Allah, 
may Allah bless him, offered (funeral) prayers over him at al-Baqf. Then 
he was asked: Apostle of Allah ! where should we bury him? He said: 
Close to our predecessor, 'Uthman Ibn Maz v un. The Apostle of Allah, 
may Allah bless him, gave a portion of an oasis to Umm Burdah. She 
exchanged it afterwards with the property of v Abd Allah Ibn Zam'ah Ibn 
al-Aswad al-Asadi. 

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Volume 1, Parts 1.37.46 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us: 'Abd Allah lbn 
v Asim al-Hakami informed us on the authority of v Umar Ibn al-Hakam 
Ibn Thawban; he said: 

The Apostle of Allah, may Allah bless him, ordered a stone to be placed 
by his grave and water was sprinkled over his grave. 



Volume 1, Parts 1.37.47 

He (Ibn Sa'd) said: Muhammad Ibn Umar informed us; he said: 
Muhammad Ibn 'Abd Allah Ibn Muslim related to me; he said: I heard 
'Abd Allah Ibn Abi Bakr Ibn Muhammad [P. 93] Ibn 'Amr Ibn Hazm 
quoting my uncle, that is, al-Zuhri; he said: 

The Apostle of Allah, may Allah bless him, said: If Ibrahim had lived, I 
would have exempted every Copt from poll-tax. 



Volume 1, Parts 1.37.48 

He (lbn Sa v d) said: Abu Salih al-Hakam Ibn Musa al-Bazzaz informed 
us, he said: Al-Walid Ibn Muslim related to us: Ibn Jabir related to us: 
Verily he heard Makhul relating: 

Verily the Apostle of Allah, may Allah bless him, said referring to his son 
Ibrahim, when he died: If he had lived, no maternal uncle of him would 
have remained in bondage. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

38. ACCOUNT OF THE PARTICIPATION OF THE 

APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, IN THE 

DEMOLITION AND CONSTRUCTION OF THE KA BAH BY 

THEQURAYSH 



Volume 1, Parts 1.38.1 



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He (lbn Sa'd) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us: v Abd Allah Ibn Yazid al-Hudhali informed us on the 
authority of Sa'id Ibn v Amr al-Hudhali, he on the authority of his father; 
(second chain), he (Ibn Sa'd) said: v Abd Allah Ibn Yazid al-Hudhali 
informed us on the authority of Abu Ghatfan, he on the authority of lbn 
'Abbas; (third chain) he (Ibn Sa'd) said: Muhammad lbn v Abd Allah 
informed us on the authority of al-Zuhri, he on the authority of 
Muhammad lbn Jubayr Ibn Mutim; their consolidated narration is: 

Flood water entered a cliff commanding Makkah from its higher part till 
it swept the Ka v bah, so it cracked and they feared it would fall down and 
the golden ornaments and gazelle, on which pearls and jewels were 
embedded, and which was set in the ground would be stolen. (In the 
meanwhile) there appeared in the sea a ship boarded by Romans under 
the captaincy of Baqum who was a mason also. The wind blew her to al- 
SlnTaybah which was the harbour of the ships before Juddah. (Jedda) 
There the ship wrecked. Al-Walid lbn al-Mughirah, in the company of a 
few Qurayshites went to the ship and purchased the logs of wood. They 
talked to Baqum the Roman who accompanied them; they said: If we 
would erect the House of our Lord)? Then they ordered stones to be 
collected and chiselled them. The Apostle of Allah, may Allah bless him, 
carried stones along with them; he was then thirty-five years old. They 
had put their trousers (izar) on their shoulders when carrying stones; the 
Apostle of Allah, may Allah bless him, did accordingly, but he slipped 
and a voice was heard saying: Beware of your nakedness. It was the first 
voice he heard. Thereupon Abu Talib said to him: my brother's son! 
keep your trousers on your head. Then he (Prophet) said: What happend 
to me was due to my rashness. After that the nakedness of the Apostle of 
Allah, may Allah bless him, was never exposed. When they assembled to 
demolish it, some one said: Do not spend in its construction except what 
is rightly earned and do not deprive your relations and do not be hard on 
any one. Then al-Walid Ibn al-Mughirah started demolishing it. He took 
a pickaxe; then he stood to throw down stones and he was repeating: 
Allah ! do not be wrathful, we only wish piety. He demolished it and the 
Quraysh joined him. Then they began to rebuild it. They demarcated the 
Ka v bah and then cast dice. As a result of it (the portion) between al-Rukn 
al-Aswad and Rukn al-Hijr, the front of the Ka'bah, fell to the lot of v Abd 
Manaf and Banu Zuhrah. [P. 94] (The portion) between. Rukn al-Hijr 
and the latter Rukn al-Hijr fell to the lot of Banu Asad Ibn v Abd aKUzza 
and Banu v Abd al-Dar Ibn Qusayyi. (The portion) between the Rukn al- 
Hijr to Rukn al-Yamani fell to the lot of Taym and Makhzum. (The 
remaining portion) between al-Rukn, al-Yamani and al-Rukn al-Aswad 
fell to the lot of Sahm, Jumah, ' Adi and 'Amir Ibn Luwayyi. They all 
built it. But when it reached the place where the Black Stone was to be 
set, each tribe claimed to be most deserving (of all to place it). They 



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quarrelled to such an extent that they were on the verge of fighting. Then 
it was proposed that the first person to enter from the gate of Banu 
Shaybah would place it; they said: We agree and submit (to this 
decision). The first person to enter through the gate of Banu Shaybah 
was the Apostle of Allah, may Allah bless him. When they saw him they 
said: This is al-Amin (the Trusted), we agree to what we have decided. 
Then they informed him of the affair. Thereupon the Apostle of Allah, 
may Allah bless him, took his mantle and spread it on the earth, then he 
put the Black Stone on it. He then said: Let a person from every quarter 
of the Quraysh come. Then from the quarter of v Abd Manaf, 'Utbah Ibn 
Rabfah, from the second quarter was Abu Zam'ah, from the third 
quarter Abu Hudhayfah Ibn al-Mughirah and from the fourth quarter 
Qays Ibn v Adi (came forward). Then the Apostle of Allah, may Allah 
bless him, said: Let every one of you hold a corner of the cloth. Then all 
of them raised it and the Apostle of Allah, may Allah bless him, put it in 
its place with his own hand. Then a person from Najd came forward to 
give a stone to the Prophet, may Allah bless him, to strengthen the Black 
Stone. Al- V Abbas Ibn v Abd al-Muttalib stopped him and pushed him to a 
side. Then al- v Abbas gave a stone to the Apostle of Allah, may Allah bless 
him, and he strengthened the Black Stone with it. The Najdi became 
angry at this. Thereupon the Prophet, may Allah bless him, said: None 
but a member of our tribe can rebuild the Ka v bah with us. Then the 
Najdi said: It is strange for the people of dignity, discernment, advanced 
age and means to appoint one, who was younger to them and with less 
wealth, as their chief and become to him like his servants. By Allah ! 
beware, he will gain supremacy over all and they will be left behind. He 
will sieze fortune from them. It is said that the person was Iblis. 
Thereupon Abu Talib recited: 

"Verily its beginning and end are for us. 

In command and justice we do not deny it. 

We made an effort to erect it. 

We erected its best and largest portion. 

If there be any rights for it, they will mostly be for us". 

Then they constructed it, till they reached the place of logs (i.e., roof). 
There were fifteen girders on which they put its roof and there were six 
pillars on which they constructed it. They excluded (the portion marked 
as al-Hijr from the Ka'bah. 



Volume 1, Parts 1.38.2 

He (Ibn Said) said: Muhammad Ibn v Umar informed us: Ibn Jurayj 
informed us on the authority of al-Walid Ibn ' Ata, he on the authority of 

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al-Harith Ibn v Abd Allah Ibn Abi Rabfah, he on the authority of 
v Ayishah; she said: The Apostle of Allah, may Allah bless him, said: 

Verily your people reduced the dimensions of the Ka'bah. If their period 
of polytheism had, not been short, I would have included what they had 
left out. [P. 95] If your people happen to rebuild it after me, they should 
include it; let me show it to you. Then he showed me about seven cubits of 
space of al-Hijr. She said: The Apostle of Allah, may Allah bless him, 
said: I would have kept two doors, eastern and western, in the level of the 
earth. Do you know why they raised its door? I said: I do not know. He 
said: For the sake of greatness, so that none but whom they liked could 
enter, and whom they disliked, they allowed him to make an attempt, and 
then they pushed him so that he fell down. 



Volume 1, Parts 1.38.3 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us; he said: v Abd 
Allah Ibn Yazid al-Hudhali informed us on the authority of Sa'id Ibn 
'Amr, he on the authority of his father; he said: 

I noticed the Quraysh opening the Ka'bah during the days of Jahiliyyah 
on Mondays and Thursdays. The watchman guarded the gates and the 
people tried to ascend. If they did not like any one to enter, he was 
pushed so as to fall down sometimes he was hurt. They did not enter the 
Ka'bah with shoes on, out of respect, and left their shoes under the stair- 
case. 



Volume 1, Parts 1.38.4 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us: Aba Bakr Ibn 
'Abd Allah Ibn Abi Sabrah informed us on the authority of Khalid Ibn 
Rabah, he on the authority of al-Muttalib Ibn 'Abd Allah Ibn Hantab, he 
on the authority of Ibn Marsa a mawla of the Quraysh; he said: 

I heard al-'Abbas Ibn 'Abd al-Muttalib saying: The Apostle of Allah, 
may Allah bless him, covered the Ka'bah during his pilgrimage with 
striped cloth. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

39. ACCOUNT OF THE CALL TO PROPHETHOOD OF THE 



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APOSTLE OF ALLAH, MAY ALLAH BLESS HIM 

Volume 1, Parts 1.39.1 

He (Ibn Sa'd) said: Isma'il Ibn Ibrahim Ibn 'Ulayyah informed us on the 
authority of Khalid al-Hadhdha, he on the authority of ' Abd Allah Ibn 
Shaqiq; he said: 

A person said: Apostle of Allah; when did you receive prophethood. 
Thereupon people said: Keep quiet ! keep quiet. Then the Apostle of 
Allah, may Allah bless him, said: Leave him; I was a Prophet when 
Adam was between soul and body. 



Volume 1, Parts 1.39.2 

He (Ibn Sa'd) said: 'Affan Ibn Muslim and 'Umar Ibn 'Asim al-Kilabi 
informed us; they said: Hammad Ibn Salamah informed us on the 
authority of Khalid al-Hadhdhha, he on the authority of v Abd Allah Ibn 
Shaqiq, he on the authority of Abu al-Jad v a; he said: 

I said: Apostle of Allah ! when did you receive prophet-hood? He said: I 
received prophethood when Adam was yet between soul and body. 



Volume 1, Parts 1.39.3 

He (Ibn Sa'd) said: 'Umar Ibn 'Asim al-Kilabi informed us: Abu Hilal 
informed us: Dawud Ibn Abi Hind informed us on the authority of 
Mutarrif Ibn Abd Allah Ibn al-Shikhkhir; (he said): 

A man asked the Apostle of Allah, may Allah bless him: When did you 
receive prophethood? He said: I received prophethood when Adam was 
between the soul and body. 



Volume 1, Parts 1.39.4 

Al-Fadl Ibn Dukayn informed us: Isr'ail Ibn Yunus informed us on the 
authority of Jabir, he on the authority of 'Amir: he said: 

A man said to the Prophet, may Allah bless him, when were you made 
Prophet? He said: 1 was asked to make a covenant while Adam was yet 



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between the soul and body. 



Volume 1, Parts 1.39.5 

He (lbn Sa v d) said: Abu aKAla al-Hasan Ibn Sawwar al-Khurasani 
informed us: Layth lbn Sa'd informed us on the authority of Mu'awiyah 
Ibn Sali, he on the authority of Sa'id [P. 96] Ibn Suwayd, he on the 
authority of v Abd al-A'la Ibn Hilal al-Sulami the on the authority of 
Irbad Ibn Sariyah, a Companion of the Apostle of Allah, may Allah bless 
him; he said: 

I heard the Prophet, may Allah bless him, saying: I was the servant of 
Allah and the last of the Prophets while Adam was yet in clay; and 
inform you that it was the prayer of my ancestor Ibrahim, andtie good 
news revealed by Jesus, and the dream of my mother and like this 
dreams are shown to the mothers, of the Prophets. Verily the mother of 
the Apostle of Allah, may Allah bless him, saw a light which illuminated 
the palaces of Syria, when she was delivered of him. 



Volume 1, Parts 1.39.6 

'Abd al-Wahhab Ibn 'Ata al- v Ijli informed us: Juwaybir informed us on 
the authority of al-Dahhak: 

Verily the Prophet, may Allah bless him, said: I am (in response to) the 
prayer of ancestor Ibrahim who said while he was erecting the columns 
of the Ka v bah: our Lord ! "And raise up in their midst a messenger": 
He recited the verse to the end. (Qur'an 2:129) 



Volume 1, Parts 1.39.7 

Muhammad Ibn v Umar Ibn Waqid al-Aslami, informed us; he said: 
Rabfah Ibn 'Uthman related to me on the authority of Umar Ibn Abi 
Anas; (second chain) he (Ibn Sa v d) said: Isma'il Ibn v Abd al-Malik al- 
Ansari informed us on the authority of Abd Allah Ibn 'Abd al-Rahman 
Ibn Ma'mar; he said: 

The Apostle of Allah, may Allah bless him, said: I am (in response to) the 
prayer of my ancestor Ibrahim, and v Isa lbn Maryam save good news 
about me. 



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Volume 1, Parts 1.39.8 



Sa'id Ibn Mansur informed us, Faraj Ibn Fudalah informed us on the 
authority of Luqman Ibn v Amir, he on the authority of Abe Umamah al- 
Bahili; he said: 

It was said: Apostle of Aaah ! what was the origin of the affair (of your 
prophethood) ? He said: The prayer of my ancestor Ibrahim, and that 
Jesus son of Mary gave good news about me 



Volume 1, Parts 1.39.9 

'Abd al-Wahhab Ibn 'Ala informed us on the authority of Said Ibn Abi 
v Arebah, he on the uuthority of Qatadah; (second chain) he (Ibn Sad) 
said: 'Umar Ibn 'Agim al-Kilabi informed us: AbU Hilal informed us on 
the authority of Qatadah; he said: 

The Apostle of Allah, may Allah bless him, said: I was the first of 
mankind in creation and last of (Prophets) to be raised. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

40. ACCOUNT OF THE SIGNS OF PROPHETHOOD IN THE 
APOSTLE OF ALLAH, MAY PEACE BE ON HIM, BEFORE 

THE REVELATION 

Volume 1, Parts 1.40.1 

v Abd al-Wahhab Ibn 'Ata related to us on the authority of Thawr Ibn 
Yazid; (second chain) Muhammad Ibn 'Umar informed us: Thawr Ibn 
Yazid informed us on the authority of Khalid Ibn Ma'dan; he said: 

The Apostle of Allah, may Allah bless him, was asked to give information 
about himself. He said: Yea! I am the answer to the prayer of Ibrahim; 
Jesus son of Mary foretold the good news about me; my mother, when 
she delivered me, perceived a light with which the palaces of Syria shone; 
and while I was with Bane Sad Ibn Bakr for being nursed I was, with my 
(foster) brother, grazing lambs behind our houses, two men wearing 
white clothes came to me with a basin of gold full of ice and they took me 
away and opened my belly and removed my heart which they split and 
then they took out a black clog from it and threw it away; then [P, 97] 

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they washed my belly and heart with that ice. Then one of them said: 
Weigh him against a hundred of his people and then weighed me and 1 
outweighed them. Then he said: Weigh him against a thousand of his 
people and they weighed me and I out weighed them. Then said: Leave 
him, he will outweigh if he is weighed against all them. 



Volume 1, Parts 1.40.2 

Muhammad Ibn v Umar informed us; he said: Musa Ibn Ubaydah related 
to me on the authority of his brother; he said: 

: When the Apostle of Allah, may Allah bless him, was born, he fell the 
earth on his hands, raising his head towards the heaven; he held a 
handful of earth in his hand. A member of the family of Lihb received 
this information and said to his friend: May he be saved ! if the augury is 
true, this new-born will overcome the people of the earth. 



Volume 1, Parts 1.40.3 

Yazid Ibn Harun and 'Affan Ibn Muslim informed us; they said: 
Hammad Ibn Salamah informed us on the authority of Thabit, he on the 
authority of Anas Ibn Malik: 

Verily the Apostle Allah, may Allah bless him, was playing with the boys 
when a person came to him. He caught him and opened his belly and took 
out a clog which he threw away and said: It is the lot of Satan in you. 
Then he washed it in a basin of gold with Zamzam water; then he stiched 
it. Thereupon the boys rushed to his nurse saying Muhammad is slain, 
Muhammad is slain. Then the Apostle of Allah, may Allah bless him, 
returned and his colour was changed. Anas said: We could notice the 
effect of stitching in his breast. 



Volume 1, Parts 1.40.4 

Muhammad Ibn v Umar informed us: v Abd Allah Ibn Zayd Ibn Aslam 
related to me on the authority of his father; he said: 

When Halimah came, her husband accompanied her and she was sucking 
her young son who was called v Abd Allah. She had a white she-ass and a 
lean she-camel, the young of which had expired of leanness, since its 
mother had not a single drop of milk in its udder. They said: We will 



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receive a child to nurse. There were females of the tribe of Sa'd who came 
there and sojourned for a few days and received (children), but Halimah 
got none. The Prophet, may peace be on him, was then presented to her 
but she said: He is an orphan, having no father. But as he was the only 
one left she took him, and her comrades had gone a back one day before. 
Aminah said: Halimah ! you must now that the new born (child) you 
have taken will rise to position. By Allah ! I bore him but I did not feel 
what other women feel of heaviness I was brought and told: You will give 
birth to a child whom you shall name Ahmad, and he will be the chief of 
all universe; and he fell reclining on his hands and raising his head 
towards the heaven. (Anas) said: Then Halimah went to her husband and 
informed him. He was much pleased by it. Then they went on their she- 
ass who moved fast and their she-camel was full of milk. They milked it 
by evening and morning and joined their companions. When they saw 
her, they said: Whom have you taken? She informed them (about him). 
They said: By Allah ! we hope that he will be auspicious. Halimah said: 
We have observed his blessings; I was not giving sufficient milk to my son 
' Abd Allah who did not allow us to sleep because of hunger. (Now) he and 
his (foster) brother suck as much as they like and they sleep. Had there 
been a third one with them, he would have sucked to satisfaction. His 
mother has ordered me to consult (a fortune-teller) about him. Then she 
(Halimah) returned to her place. [P. 98] There she remained till the fair 
of v Ukaz took place. Then she carried the Apostle of Allah, may Allah 
bless him, to the fortune-teller of Hudhayl, whom people showed their 
children. When he saw him, he screamed people of Hudhayl! people 
of Arabia! On this the people gathered round him. He said: Kill this 
child. (In the meantime) Halimah slipped away. Then the people asked: 
Which child? He said: This child, but they were not seeing any thing, and 
his (foster) mother had gone with him. Then he was asked: What was 
that? He said: I saw a boy, and his gods will kill the people of your creed 
and break your idols (your gods), and his creed will prevail upon yours. 
He was searched in 'Ukaz but could not be found as Halimah had 
returned with him to her abode. After that she did not show him to any 
fortune-teller or any other person. 



Volume 1, Parts 1.40.5 

He (lbn Sa v d) said: Muhammad Ibn v Umar informed us: Ziyad Ibn Sa v d 
related to me on the authority of Tsa lbn v Abd Allah Ibn Malik; he said: 

The old man of al-Hudhayl continued shouting: Hudhayl ! and their 
gods! help! Verily this child waits for a command from heaven. He flsa) 
said: He exhorted people against the Prophet, may Allah bless him, till he 
lost his senses ultimately died an infidel. 

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Volume 1, Parts 1.40.6 

Muhammad Ibn 'Umar informed us; he said: Mu v adh Ibn Muhammad 
related to me on the authority of 'Ata Ibn Abi Rabah, on the authority of 
Ibn v Abbas; he said: 

Halimah went out to search the Prophet, may Allah bless him, while the 
lambs had come together to rest at noon. She found him with his (foster) 
sister and said: (Do you wander) in this heat? His (foster) sister said: O 
mummy, my brother did not feel the heat; I noticed a cloud 
overshadowing him. It stopped when he rested and moved when he 
moved, till he reached this place. 



Volume 1, Parts 1.40.7 

Muhammad Ibn Umar informed us; he said: Abu Ma v shar Najih related 
to me; he said: 

A carpet was spread for v Abd al-Muttalib in the shadow of the Ka v bah; 
his sons used to come sit near it, waiting for 'Abd al-Muttalib. The 
Prophet when he was yet a weanling used to go and sit on the carpet. His 
uncle said: Muhammad ! get away from the carpet of your (grand) 
father. When v Abd al-Muttalib observed this he said: Verily my (grand) 
son wants to associate with sovereignty he prepares himself for 
sovereignty. 



Volume 1, Parts 1.40.8 

Ishaq Ibn Yusuf al-Azraq informed us: v Abd Allah Ibn 'Awn informed us 
on the authority of 'Amr Ibn Sa'id: 

: Verily Abu Talib said: I was at Dhu al-Majaz and my brother's son i.e., 
the Prophet, may peace be on him, was with me and I felt thirsty. I 
complained to him and said: my brother's son! I am thirsty, and this I 
said to him when I perceived the signs of thirsty in him also, but he was 
not uneasy. He (Abu Talib) said: Then he folded his feet and got down 
and said: uncle! Are you thirsty? I said: Yes. Then he beat the earth 
with his heel and lo ! there was water. Then he said: uncle! take it. He 
(Abu Talib) said: Then I drank (the water). 



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Volume 1, Parts 1.40.9 



'Abd Allah Ibn Ja v far al-Raggi informed us: Abu 'al-Malih informed us 
on the authority of v Abd Allah Ibn Muhammad Ibn 'Agil; he said: 

Abu [P. 99] Talib intended to go to Syria, then the Prophet, may Allah 
bless him, said to him; my uncle ! with whom are you leaving me 
behind? I have no mother to look after me nor any one else to defend me. 
OAbd Allah) said: He (Abu Talib) felt compassion and seated him behind 
him, and then he set out. Then they stayed with a master of the convent 
(Sahib al-Dayr). The man of the convent said: How is this boy related to 
you? He (Abu Talib) said: (He is) my son. He said: He cannot be your 
son. His father must not be living, He said: Why? He said: Because his 
face is that of a Prophet and his eye is that of a Prophet. He (Abu Talib) 
said: What is a Prophet? He said: He who receives revelations from 
heaven and informs the people on earth. He (Abu Talib) said: Allah is 
great, what you say? He said: Beware of the Jews. He fAbd Allah) said: 
Then he left and stayed with a monk, also a master of a convent. He said: 
How is this boy related to you? He said: (He is) my son. He (monk) said: 
He can't be your son and his father can't be alive. He (Abu Talib) said: 
Why? He (monk) said: Because his face is that of a Prophet and his eye is 
that of a Prophet. He (Abu Talib) said: Glory be to Allah ! Allah is great, 
what you say? And he said: O my brother's son ! do you hear what they 
say? He said: O uncle ! do not deny the might of Allah. 



Volume 1, Parts 1.40.10 

Muhammad Ibn v Umar informed us: Muhammad Ibn Salih Ibn Dinar 
and v Abd Allah Ibn Ja v far al-Zuhri informed us; (second chain), he (Ibn 
Sa v d) said: v Abd Allah Ibn Abi Habibah related to us on the authority of 
Dawud Ibn al-Husayn; they said: 

When Abu Talib set out for Syria having with him the Apostle of Allah, 
may Allah bless him, for the first time, he (Apostle) was twelve years old. 
They halted at Busra, a city of Syria, where there was a monk called 
Bahira in a covenant, where Christian scholars resided; they had 
inherited a book which they studied. They (Abu Talib and his 
companions) halted near Bahira's convent, many times (caravans) had 
passed by him, but he had not talked to them. Until this year they came 
and halted near his convent by which they used to pass. He prepared food 
and invited them to it; he had invited them because he had perceived, 
when they had halted, a cloud casting its shadow over the Apostle of 
Allah, may Allah bless him, amidst his people; they had halted beneath 
the tree. Then he observed this cloud casting its shadow over this tree and 

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the branches of the tree bedewing the Prophet, may peace be on him, 
when he sat under is shade. When Bahira observed all this, he came 
down from his monastery and ordered the food which was brought to 
him. He sent a message to them: people of the Quraysh! I have 
prepared this food for you, and I want that all of you should come and do 
not lave behind you any one whether he be young or old; free man or 
slave; this will honour me. A man said to him: Bahira ! your position is 
very dignified, and you are doing this courtesy to us; what is the matter? 
He said: I like to show respect to you and it is due to you from me. They 
assembled and the Apostle of Allah, may Allah bless him, stayed beneath 
the tree behind the people because of his young age, and there was none 
younger than him in their camp. [P. 100] When Bahira looked at them he 
did not discern in any one the qualities which he knew and wanted to find 
out. He started searching but did not see the cloud on any one's head. He, 
however, saw it on the head of the Apostle of Allah, may Allah bless him, 
who had stayed behind. Bahira said: O people of the Quraysh ! none of 
you should remain away from my food. They said: There has remained 
none except a lad, who is the youngest of the people, and who is with the 
merchandise. He said: Call him to join the feast, since it is very bad that 
you join it; and leave one behind you, who, I understand, is one of you. 
The people said: By Allah ! he is of the noblest breed and he is brother's 
son of this man i.e., Abu Talib who is one of the sons of 'Abd al-Muttalib. 
Then al-Harith Ibn Abd al-Muttalib, Ibn Abd Manaf said: By Allah ! we 
are to be blamed that a son of Abd al-Muttalib has been left behind. Then 
he went to him, caught his arms, brought him there and seated him at the 
food; (here, too) the cloud was over his head. Babira began to examine 
him closely and observed the formation of his body in the light of the 
description in his books. When they dispersed, the monk went to him and 
said: O boy! I ask you something in the name of al-Lat and al-'Uzza; you 
should not refrain from informing me what I ask. The Apostle of Allah, 
may Allah bless him, said: By Allah! I do not hate any thing more than 
these (Lat and 'Uzza). He said: So, for the sake of Allah, inform me what 
I ask you. He said: Ask me what you like. Then he began to inquire about 
him, even about his sleep. The Apostle of Allah, may Allah bless him, 
answered his queries confirming his information. Then he examined the 
space between his eyes, and subsequently he exposed his back and saw 
the seal of Prophethood between his shoulders at the place mentioned. He 
(narrator) said: He kissed the place of the seal of Prophethood. The 
Quraysh said: Verily there is a position of Muhammad with the monk. 
Abu Talib observing the monk doing this, feared about his brother's son. 
The monk said to Abu Talib: How is this boy related to you? Abu Talib 
said: He is my son. The monk said to Abu Talib: This boy is not your son, 
and his father must not be living, Abu Talib said: He is my brother's son. 
He said: What happened to his father? He (Abu Talib) said: He expired 
while his mother was pregnant. Then he said: What happened to his 
mother? He said: She died some time back. He said: You spoke the truth. 

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Return with your brother's son to your town, and beware of the Jews by 
Allah they will try to harm him, if they see him and learn what I know 
about him. Verily there will be a position for your brother's son, which 
we find written in our Scriptures and in what has been related by our 
ancestors. Verily I have given you the right advice. When they the 
caravan had finished their trade, he (Abu Talib) set out hastily with him. 
Some Jews had, however, seen the Apostle of Allah, may Allah bless him, 
and recognised his qualities; they intended to play a trick on him. So they 
went to Babira and consulted him about him (Prophet). He forbade them 
in the strongest terms [P. 101] and said: Do you find the qualities in him? 
They said: Yes. He said: Then you will find no way to (harm) him. They 
agreed with him and left him. Abu Talib returned with him (the 
Prophet). Subsequently he (Abu Talib) never took him on any journey 
fearing for him. 



Volume 1, Parts 1.40.11 

Muhammad Ibn v Umar informed us! Ya v qub Ibn v Abd Allah al-Ash'ari 
related to me on the authority of Ja v far Ibn Abi al-Mughirah, he on the 
authority of Sa'id Ibn ' Abd al-Rahman Ibn Abza: 

The monk said to Abu Talib: Do not come with your brother's son to this 
place; verily the Jews are his enemies, and he is the Prophet of these 
people; he is an v Arab and the Jews are jealous of him wishing that he 
should have been an Israelite. So guard your brother's son. 



Volume 1, Parts 1.40.12 

Muhammad Ibn v Umar informed us: Musa Ibn Shay bah informed us on 
the authority of 'Umayrah Bint 'Ubayd Allah Ibn Ka v b Ibn Malik, she on 
the authority of Umm Sa'd Bint Sa v d, she on the authority of Nafisah 
Bint Munyah, sister of Ya'la Ibn Munyah; she said: 

When the Apostle of Allah, may Allah bless him, attained the age of 
twenty -five, and he was known in Makkah by the appellation of al-Amin, 
because all good traits of character were found in him in perfection, Abu 
Talib said to him: my brother's son! I have no wealth and the time has 
been hard on us, hard days have tightened our means and there is no 
subsistence nor any trade in our hands; here is the caravan of your 
people, who will soon set out for Syria. Khadijah Bint Khuwaylid 
employs on commission people of your nation in the caravans. Will you 
approach her? This news reached Khadijah who commissioned him and 
doubled the wages that she used to pay. So he set out with her slave, 

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Maysarah, till they reached Busra, (a city) of Syria. They halted in the 
market of Busra under the shade of a tree close to the monastery of a 
monk who was called Nastur. The monk came to Maysarah with whom 
he was acquainted and said: Maysarah who is this man, that has halted 
under this tree? Maysarah said: He is one of the Qurayshites, the people 
of the Sanctuary. The monk said to him: None but a Prophet did ever 
halt under this tree. Then he said: Is redness in his eyes? Maysarah said: 
Yes, it never leaves them. The monk said: He is the last of the Prophets. I 
wish 1 could be present when he would be forced to go into exile. Then 
the Apostle of Allah, may Allah bless him, went to the market of Busra 
and sold the articles which he had brought and purchased the other ones. 
There was a dispute between him and another man about some thing. He 
(the disputant) said to him: Swear by al-Lat and at v Uzza. The Apostle of 
Allah, may Allah bless him, said: I never swear by them, and whenever I 
happen to pass by them I turn my face from them. The man said: Your 
word is true. Then he (the monk) said to Maysarah in confidence: 
Maysarah! By Allah ! he is the Prophet. By Him in whose possession is 
my life ! he is really the person who answers the description which our 
scholars find in their Scriptures. Maysarah grasped his point; then the 
caravan returned. Maysarah was now closely observing the Apostle of 
Allah, may Allah bless him; when it was midday [P. 102] and heat 
became intense, two angels were seen overshadowing him against the sun 
while he was on his camel. They (narrators) said: Allah had made 
Maysarah love His Apostle; he had become like a slave of the Apostle of 
Allah may Allah bless him. When they returned and reached Marr al- 
Zuhran, he (Maysarah) said: Muhammad ! go to Khadijah ahead of me 
and inform her that Allah has been gracious because of you, so that she 
may know it through you. Then the Apostle of Allah, may Allah bless 
him, went forward till he reached Makkah at noon time. Khadijah was 
seated in the upper storey with women, among whom was Nafisah Bint 
Munyah. She saw the Apostle of Allah, may Allah bless him, when he 
arrived riding his camel, and two angels overshadowing him. She showed 
it to other women who were wonderstruck. The Apostle of Allah, may 
Allah bless him, entered (the house) and informed her what profit they 
had earned because of him; she was pleased with it. When Maysarah 
came, she informed him what she had seen. Maysarah said: I have been 
seeing it since we set out from Syria, and he informed her of the words of 
the monk, Nastur, and also what the person, who had a dispute in the 
conrse of business, had said. She earned twice the profit she was earning 
and she doubled the amount (of the wages) she had mentioned. 



Volume 1, Parts 1.40.13 

Abd al-Hamid al-Himmani informed us on the authority of Abu v Umar 

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al-Nadr al-Khazzaz, he on the authority of v Ikrimah, he on the authority 
of Ibn 'Abbas; he said: 

The first experience of prophethood which the Prophet had was that he 
was asked while a boy to cover (his nakedness). After that his nakedness 
was not seen. 



Volume 1, Parts 1.40.14 

v Abd al-Hamid al-Himmani informed us on the authority of Sufyan al- 
Thawari, he on the authority of Mansur, he on the authority of Musa Ibn 
v Abd Allah Ibn Yazid, he on the authority of a woman, she on the 
authority of v Ayishah; she said: 

I never saw the (private parts) of the Prophet, may Allah bless him. 



Volume 1, Parts 1.40.15 

Muhammad Ibn v Umar informed us: he said: v Ali Ibn Muhammad Ibn 
v Ubayd Allah Ibn Umar Ibn al-Khattab related to me on the authority of 
Mansur Ibn v Abd al-Rahman, he on the authority of his mother, she on 
the authority of Barrah Bint Abi Taj rat; she said: 

Verily when Allah intended to honour the Apostle of Allah, may Allah 
bless him, and his prophethood commenced he used to go to such a 
distance to make himself easy that no house was visible from that place. 
He used to go to a pass in the mountains or valley; on the way he did not 
pass a stone or a tree but it greeted him: Apostle of Allah ! may peace 
be on you. He turned and saw to his right, to his left and to his back, but 
did not notice any one. 



Volume 1, Parts 1.40.16 

Ahmad Ibn v Abd Allah Ibn Yunus informed us: Abu al-Ahwas informed 
us on the authority of Said Ibn Masruq, he on the authority of Mundhir; 
he said: 

Al-Rabf, i.e., Ibn Khuthaym, said: Disputes were referred for decision to 
the Apostle of Allah, may Allah bless him, in pre-ls'amic days of 
Jahiliyah; after Islam he became the sole judge. Rabf has said a word 
which is this: He who obeys the Apostle, obeys Allah. He has appointed 



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him trustee, i.e., Allah has appointed him trustee of His revelations. 



Volume 1, Parts 1.40.17 

Khalid Ibn Khidash informed us: Hammad Ibn Zayd informed us on the 
authority of Layth, he on the authority of Mujahid: 

Verily Banu Ghifar brought a calf [P. 103] to sacrifice before one of their 
idols. They tied it; it screamed: people ! the successful event has 
happened, and a crier cries in eloquent language at Makkah and bears 
witness that there is no god but Allah. He (narrator) said: They found 
that the Prophet, may Allah bless him, had received the call. 



Volume 1, Parts 1.40.18 

Muhammad Ibn v Umar informed us; he said: Abu Bakr Ibn v Abd Allah 
Ibn Abi Sabrah related to me on the authority of Husayn Ibn v Abd Allah 
Ibn v Ubayd Allah Ibn al- v Abbas, he on the authority of 'Ikrimah, he on 
the authority of Ibn 'Abbas; he said: 

Umm Ayman related to me; she said: Buwanah was an idol to whom the 
Quraysh went on pilgrimage and showed respect. They used to perform 
sacrifices, shave their heads and passed one night in a year near it. Abu 
Talib also used to make pilgrimage to it with his people; he asked the 
Apostle of Allah, may Allah bless him, to attend this festival with his 
people, but the Apostle of Allah, may Allah bless him, refused. 
Thereupon I saw Abu Talib getting angry and his aunts also getting 
angry; that day they showed the utmost anger. They (aunts) said: We 
fear for your life because of aversion you show to our deities; they added: 
Muhammad ! do you not like to attend the festival of your people and 
add to their number? She (Umm Ayman) said: They did not cease 
(showing anger) till he went away. He disappeared for the time that Allah 
wanted; then he returned to us terribly frightened. His aunts said: What 
frightened you? He said: I am afraid I am insane. They said: Allah will 
not allow the demons to dominate you, since you possess good habits. 
What did you see? He said: As soon as 1 went close to the idol a person of 
white complexion and high stature appeared before me crying behind 
me: Muhammad! Do not touch it. She (Umm Ayman) said: He did not 
go to their festival till he was raised to prophethood. 



Volume 1, Parts 1.40.19 



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Muhammad Ibn v Umar Ibn Waqid al-Aslami informed us: he said: 
Sulayman Ibn Dawud Ibn al-Husayn related to me on the authority of his 
father, he on the authority of v lkrimah, he on the authority of Ibn v Abbas, 
he on the authority of Ubayyi Ibn Ka v b; he said: 

When Tubba' (the king of Yaman) came to Madinah and halted by an 
aqueduct, he sent (a message) to the scholars of the Jews: I shall destroy 
this city so that the Jewish religion may not remain, and the Arabic creed 
may prevail. He (Ibn Ka'b) said: Samul the Jew who was then the most 
learned of them said: king ! this city is the place of migration of a 
Prophet from the progeny of Isma'il. His birth-place is Makkah, his 
name will be Abmad and this is the place of his migration, and the site 
where you are standing will be the site of the assassination and the 
wounding of many of his Companions and also of his enemies. Tubba' 
said: As you believe that he will be a Prophet, then who will fight with 
him. He (Samul) said: His people will attack him and they will encounter 
at this place. He (Tubba') said: Where will be his grave? He (Samul) said: 
In this very city. He (Tubba') said: When there will be fighting who will 
be defeated? He (Samul) said: Once he will be defeated and then he will 
win; at the site where you are standing a larger number of his 
Companions would be slain than at any other place; then he will win [P. 
104] and none will remain to contest his mission. He (Tubba') said: What 
will be his description? He (Samul) said: He will be neither short nor tall, 
in his eyes there will be red tinge; he will put on cloak (Shimlah); his 
sword will be on his shoulder, and he will not bother about anyone who 
would come in his way, even if he were his brother, cousin or uncle, till he 
would make his mission a success. Tubba' said: Then there is no way, and 
its destruction is not in my hand. Then Tubba v returned to Yaman. 



Volume 1, Parts 1.40.20 

Muhammad Ibn v Umar al-Aslami informed us; he said: 'Abd al-Hamid 
Ibn Ja v far related to me on the authority of his father; he said: 

Al-Zabir Ibn Bata was the most learned man among the Jews. He used to 
say: I found a book which my father used to read to the end before me; it 
contained the account of the Prophet Ahmad who would be raised in the 
land of qarz (fruit of the acacia), and whose description would be such 
and such. Al-Zabir related it after the death of his father and till then the 
Prophet, may peace be on him, was not raised. When he heard that the 
Prophet, may Allah bless him, had been raised at Makkah, he threw his 
book having effaced and concealed reference to the position of the 
Prophet, may Allah bless him, and said: It was not there. 



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Volume 1, Parts 1.40.21 

Muhammad Ibn v Umar informed us; he said: Al-Dahhak Ibn v Uthman 
related to me on the authority of Makhramah Ibn Sulayman, he on the 
authority of Karib, he on the authority of Ibn v Abbas; he said: 

The Jews of Qurayzah, al-Nadir, Fadak and Khaybar found the 
description of the Prophet, may Allah bless him, with them shortly before 
his being raised to prophethood and also that the place of his migration 
would be al-Madinah. When the Apostle of Allah; may Allah bless him, 
was born the scholars of the Jews said: Ahmad is born tonight, and this is 
the star that has risen. When he was raised to prophethood they said: 
Ahmad got prophethood and this is the star that has risen. They knew 
him, had read about him and used to give his description but jealousy 
and hostility (did not permit them to embrace Islam). 



Volume 1, Parts 1.40.22 

Muhammad Ibn v Umar informed us; he said: Muhammad Ibn Salih 
related to me on the authority of v Asim Ibn v Umar Ibn Qatadah, he on 
the authority of Namlah Ibn Abi Namlah, he on the authority of his 
father; he said: 

The Jews of Qurayzah were reading the account of the Apostle of Allah, 
may Allah bless him, in their books and telling their children about his 
description and name and that the place of his migration would be with 
us (our home). When the Apostle of Allah, may Allah bless him, 
appeared, they became jealous of him, transgressed, and said he was not 
the same. 



Volume 1, Parts 1.40.23 

Muhammad Ibn v Umar al-Aslami informed us; he said: Ibrahim Ibn 
IsmaMl Ibn Abi Habibah related to me on the authority of Dawud Ibn al- 
Husayn, he on the authority of Abu Sufyan the Mawla of Ibn Abi 
Ahmad; (he said): 

Verily (the conversion of) Tha v labah Ibn Sa'id (Sa'yah) Asid Ibn Sa v yah 
and the son of their uncle Asad Ibn v Ubayd was due to Abu v Umayr Ibn 
al-Hayyaban. Ibn al-Hayyaban, a Jew from Syria, came a few years 
before Islam. They said: We did not come across a person more pious 
than him out of those who do not offer five prayers (i. e. non-Muslims). 

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When the rains stopped we requested him saying: O Ibn al-Hayyaban ! 
Come out, pray for us for rain. He would say: Not, until you offer alms 
before your coming out. We asked him what to offer. He said: A sa 
(Measure of weight equal to 8 lbs) of dates or two mudds of barley on 
behalf of every [P. 105] person. We made the offering and he came out 
with us to the back of the valley. By Allah ! we never left our place till 
clouds gathered and showered rain upon us. He did so several times when 
we prayed for rains. He was with us when the time of his death 
approached, and he said: Jews ! do you know why I left the land of 
plenty and prosperity for that of dearth and hunger? They said: Abd 
v Umayr ! you know the best. He said: I came here to wait for the 
appearance of a Prophet who was destined for your age and this city 
would be the place of his migration; I hoped to live till his time and follow 
him. When you hear about him no one should precede you (in accepting 
him); verily he will shed blood, enslave children and women but this must 
not prevent you from accepting him. Then he died. The night preceding 
the morning when Banu Qurayzah were conquered, Tha v labah and 
Asi'd, sons of Sa v yah and Asad Ibn 'Ubayd, who were still young, said: 
Jews! By Allah, this is the man whom Abu v Umayr Ibn al-Hayyaban 
described, so fear Allah and obey him. They (Jews) said: He is not. They 
said: Nay ! by Allah, he is the same person. So they came down and 
joined the fold of Islam, but their people refused to join it. 



Volume 1, Parts 1.40.24 

Muhammad Ibn 'Umar informed us; he said: Muhammad an 'Abd Allah 
related to me on the authority of al-Zuhri, he on the authority of 
Muhammad Ibn Jubayr Ibn Muf im, he on the authority, of his father; 
he said: 

We were seated near an idol at Buwanahs a month before the Apostle of 
Allah, may Allah bless him, was raised to prophethood; we had sacrificed 
camels, and lo ! there was a crier who screamed from inside the idol: 
Listen to a strange thing, the overhearing of revelation (This refers to the 
tradition that the fortune-tellers (kahins) received information from the 
demons who overheard heavenly revelations) has been stopped, and we are 
struck with meteors because of the Prophet of Makkah, whose name is 
Ahmad and the place of whose migration is Yathrib. He (Jubayr) said: 
We abstained and Here wonderstruck; the Apostle of Allah was 
commissioned. 



Volume 1, Parts 1.40.25 



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Muhammad Ibn v Umar related to us; he said: Ibn Abi Dhi'b related to 
me on the authority of Muslim Ibn Jundub, he on the authority of al- 
Nadr Ibn Sufyan al-Hudhali, he on the authority of his father; he said: 

We set out with a caravan to Syria. When we were between al-Zarqa and 
Mu'an, we passed the night in slumber, and lo ! there was a horseman 
saying: slumberers ! get up, it is not the time for repose since Ahmad 
has appeared and the Jinns have been expelled to the utmost. We feared 
although we were men of courage. Every one heard this voice. So we 
returned to our families. And lo ! we heard the people talk of the 
difference of opinion at Makkah among the Quraysh about a Prophet 
who had appeared and who belonged to Banu v Abd al-Muttalib and 
whose name was Ahmad 



Volume 1, Parts 1.40.26 

Muhammad Ibn v Umar informed us; he said: V A11 Ibn 'Isa al-Hakami 
related to me on the authority of his father, he on the authority of 'Amir 
Ibn Rabfah; he said: 

I heard Zayd Ibn v Amr Ibn Nufayl saying: I have been waiting for a 
Prophet from the progeny of Isma'il, through its branch Banu v Abd al- 
Muttalib; I do not think I shall see him, believe in him and testify to him. 
I bear witness that he will be a Prophet. If you live long enough to see 
him, convey my greetings to him. I shall give his description so that it will 
not remain hidden from you. I said: Say. He said: He would be a man, 
neither tall nor short, nor [P. 106] of thick hair nor of thin hair, and 
redness will not disappear from his eyes. The seal of prophethood will be 
between his shoulders, and his name will be Ahmad. This town (Makkah) 
is his birth-place and the place where he will be raised to prophethood. 
Then his people will exile him. They will dislike the message) he will 
bring, and he would migrate to Yathrib. Then his mission will prevail. 
Beware lest you are deceived. Verily I wandered in several towns in 
search of the creed of Ibrahim. From whomsoever from among the Jews, 
Christians and Magians I inquired, they said: This creed will be after you 
and they were giving the same description and saying that no Prophet 
except him will now rise. v Amir Ibn Rabfah said: When I joined Islam I 
informed the Apostle of Allah, may Allah bless him, of the words of Zayd 
Ibn v Amr and conveyed his greetings. (The Prophet), may peace be on 
him, returned greetings and said: I have seen him in Paradise drawing 
his skirts. 



Volume 1, Parts 1.40.27 



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v Ali Ibn Muhammad Ibn v Abd Allah Ibn Abi Sayf al-Qurashi informed 
us on the authority of IsmaMl Ibn Mujalid, he on the authority or Mujalid 
al-Sha'bi, he on the authority of v Abd al-Rahman Ibn Zayd Ibn al- 
Khattab; he said: Zayd Ibn v Amr Ibn Nufayl said: 

I smelt (i.e, he had a rudimentary knowledge of both these creeds) 
Christianity and Judaism but I disliked them. I went to Syria and its 
adjoining territories till I came to a monk in a monastery, stayed with 
him and I told him of my strangeness with my people and my abhorrence 
for idol worship, Judaism and Christianity. He said to me: I see you are 
in search of the creed of Ibrahim. Makkan brother ! you are seeking a 
creed which is not practised now a days. It is the creed of your ancestor, 
Ibrahim, and it is the true faith. He (Ibrahim) was neither, a Jew nor a 
Christian. He used to offer prayers and prostrate towards this house 
(Ka v bah) which is in your city. So retire to your city. Verily a Prophet 
will be raised from your people and in your city. He will revive the true 
creed of Ibrahim and he is the most honoured of the creatures of Allah. 



Volume 1, Parts 1.40.28 

v Ali Ibn Muhammad informed us on the authority of Abu v Ubaydah Ibn 
v Abd Allah Ibn Abi v Ubaydah Ibn Muhammad Ibn v Ammar Ibn Yasir 
and others, they on the authority of Hisham Ibn v Urwah he on the 
authority of his father, he on the authority of v Ayishah; she said: 

A Jew dwelt at Makkah and sold commodities. On the night that the 
Apostle of Allah, may Allah bless him, was born, he said in an assembly 
of the Quraysh: Has any one of you begotten a child tonight? They said: 
We do not know. He said: I made a mistake. (He is born at a place) where 
I did not like. people of the Quraysh ! look, and remember what I say. 
Tonight the Prophet of these people named Ahmad is born. If I am 
wrong, he must have been born in Palestine. There is a mole between his 
shoulders. Its colour is yellow-black; there are thick hair in it. The people 
dispersed, and they were wondering at his words. Then they went to their 
houses and talked to the members of their families and said to some of 
them: Tonight a son is born to v Abd Allah Ibn v Abd al-Muttalib; he has 
been named Muhammad. A day after they met again. They went to the 
Jew in his abode and said: Do you know that a child is born among us? 
He said: Was it (birth) after my giving the information [P. 107] or before 
it? They said: Before it, and his name is Ahmad. He said: Take me there. 
They set out with him till they came to his mother who showed him to 
them. He (the Jew) observed the mole in his back, and thereupon he fell 
in a swoon; subsequently he regained consciousness. They said: Woe to 

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thee! What is wrong with thee? He said: The prophethood has gone from 
the Israelites and the Scriptures out of their hands. It is written that he 
will fight with them and will kill their scholars. The Arabs have received 
prophethood. people of the Quraysh ! are you happy? By Allah ! he will 
bring such greatness to you that its news will spread from the east to the 
west. 



Volume 1, Parts 1.40.29 

v Ali Ibn Muhammad informed us on the authority of Abu Zakariyya 
Yahya Ibn Man al-Ijlani, he on the authority of Ya v qub Ibn v Utbah Ibn 
al-Muggirah Ibn al-Akhnas; he said: 

The first of the Arab tribes who were frightened of meteors were the 
Thaqif. They approached 'Amr Ibn Umayyah and said: Have you not 
noticed what has happened? He said: Why not ! see if they are the same 
stars which show us our paths and which determine the summer and 
winter seasons. If they are scattered then it will be the end of the earth 
and of this creation. If they are other stars then Allah intends to raise a 
Prophet in Arabia, who will be a theme of common talk. 



Volume 1, Parts 1.40.30 

v Ali Ibn Muhammad informed us on the authority of Abu Zakariyya al- 
v Ijlani, he on the authority of Muhammad Ibn Ka'b al-Qurzi: he said: 

Allah revealed to Ya v qub (Jacob): I shall raise kings and Prophets from 
thy descendants till I raise the Prophet of the Sanctuary (Ka v bah), whose 
followers will construct the temple of Bayt al-Muqaddas. He will be the 
last of the Prophets and his name will be Ahmad. 



Volume 1, Parts 1.40.31 

v Ali Ibn Muhammad informed us on the authority of 'Ali Ibn Mujahid, 
he on the authority of Humayd Ibn Abi al-Bakhtari, he on the authority 
of al-Sha v bi; he said: 

In the scriptures of Ibrahim, may Allah bless him, is (mentioned), that 
there shall be branches of your descendants until the untutored (Ummi) 
Prophet, who is the last of the Prophets, comes. 



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Volume 1, Parts 1.40.32 



v Ali Ibn Muhhammad informed us on the authority of Sulayman al- 
Qafilani, he on the authority of v Ata, he on the authority of Ibn v Abbas; 
he said: 

When Ibrahim was commanded to turn out Hajar, he was made to ride 
on al-Buraq. He did not pass by a fertile and alluvial soil but said to 
Gabriel: Get down here. He replied: No. Then he came to Makkah where 
Gabriel said: Get down, Ibrahim. He said: Where there are no 
mammals and no cultivation. He said: Yes, here shall emerge a Prophet 
from among your descendants, with whom the elevated word will be 
fulfilled, (i.e. he will be the last of the Prophet). 



Volume 1, Parts 1.40.33 

' Ali Ibn Muhammad informed us op the authority of Abu ' Amr al-Zuhri, 
he on the authority of Muhammad Ibn Ka v b al-Qurzi; he said: 

When Hajar set out with her son IsmaMl, a person confronted her and 
said: Hajar ! verily this son of yours will be the ancestor of many tribes 
and from his descendants shall rise the untutored Prophet, the resident of 
the sanctuary (Ka'bah). 



Volume 1, Parts 1.40.34 

v Ali Ibn Muhammad informed us on the authority of Abd Ma'shar, he on 
the authority of Yaz'd Ibn Ruman and 'Asim Ibn v Umar and others; he 
said: 

Verily Ka'b Ibn Asad said to Banu Qurayzah when the Prophet, may 
peace be on him, entered their castle. people [P. 108] of Judaism ! 
follow this man, by Allah, he is the Prophet who has been described as 
commissioned Prophet and whom you will find mentioned in the 
Scriptures, and verily he is the person relating whom Tsa (Jesus) gave 
tidings, and verily you recognise his attributes. They said: He is the same 
person, but we will not give up the Torah. 



Volume 1, Parts 1.40.35 

v Ali Ibn Muhammad informed us on the authority of v Ali Ibn Mujahid, 

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he on the authority of Muhammad lbn Ishaq, he on the authority of 
Salim, mawla (enfranchised slave) of 'Abd Allah Ibn Mutim, he on the 
authority of Abu Hurayrah; he said: 

The Apostle of Allah, may Allah bless him, came to the school (where 
scriptures were taught) and said: Bring forword the most learned among 
you before me. They said: It was v Abd Allah Ibn Suriya. The Apostle of 
Allah, may Allah bless him, conversed with him in seclusion; he spoke of 
his creed and said that Allah had sustained them on Manna and Salwa 
and how He brought them under the shade of the clouds. Then he 
(Prophet) asked: Do you know that I am the Apostle of Allah? He said: 
By Allah ! yes, and the people know what I know. Verily your attributes 
and qualities are clearly mentioned in the Torah, but they are jealous of 
you. He (Prophet) said: What prevents you? He said: I abhor to do 
anything against my people and I hope they will follow you and join 
Islam; then I shall also join Islam. 



Volume 1, Parts 1.40.36 

'Ali Ibn Muhammad informed us on the authority of Abu Ma v ghar, he on 
the authority of Muhammad Ibn Ja'far Ibn al-Zubayr and Muhammad 
Ibn v Umarah lbn Ghizziyah and others; they said: 

A deputation of Najran came among its members was Abu al-Harith Ibn 
'Alqamah Ibn Rabfah who possessed information relating to their 
religious affairs, and was their chief Usquf (religious leader), their leader, 
and their preceptor, and commanded respect. His mule stumbled, on 
which his brother said: The wretched person intends to go to the Apostle 
of Allah, may Allah bless him. Abu al-Harith said: Thou art wretched, 
dost thou abuse a Prophet relating whom v Isa (Jesus) has given good 
newes and he is (mentioned) in the Torah. He (his brother) said: what 
prevents you from accepting his creed? He (Abu al-Harith) said: These 
people honoured and respected us and bestowed wealth on us, but now 
they deny every thing and continue opposing him. Then his brother took 
an oath not to take rest at any place till he reached Madinah and 
embraced Islam. He said: Wait, I was joking, brother. He said: Let it 
be, and then he began to move his beast and recited: 

To thee comes she (beast) whose belly is thin, 
Her foetus has turned in her womb, 
Her cult is opposed the cult of Christians, 
He (Ibn S'ad) said: He come and joined Islam. 



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Volume 1, Parts 1.40.37 



'Ali Ibn Muhammad informed us on the authority of Abu ' Ali al- v Abdi, 
he on the authority of Muhammad Ibn al-Sa'ib, he on the authority of 
Abu Salih, he on the authority of Ibn v Abbas; be said: 

The Quraysh sent al-Nadr Ibn al-Harith Ibn 'Alqamah and 'Uqbah Ibn 
Abi Mu'ayt and others to the Jews of Yathrib and told them to ask them 
(Jews) about Muhammad. They came to Madinah and said to them 
(Jews): We have come to you because a great affair has taken place 
amidst us. There is an humble orphan who makes a big claim, 
considering himself to be the messenger of al-Rahman, while we do not 
know any al-Rahman except the Rahman of al- Yamamah. They said: 
Give his description before us. They gave his description, on which they 
asked them who were his followers. They said: The lowly people among 
us. Thereupon a scholar of from among them laughed and said: He is the 
Prophet whose attributes we find [P. 109] mentioned in our Scriptures; 
we also know that his people will be most inimical to him. 



Volume 1, Parts 1.40.38 

v Ali Ibn Muhammad informed us on the authority of Yazid Ibn v lyad Ibn 
Ju v dubah, he on the authority of Haram Ibn v Uthman al-Ansari; he said: 

Asad Ibn Zurarah came from Syria for trade with forty men of his tribe. 
He saw in a dream that a visitor had come to him and said: Abu 
Umamah, a Prophet will emerge from Makkah, and you should follow 
him; its sign is will be that you will halt at a stage where your 
companions will suffer (death), but you will remain safe and so and so 
will suffer in his eyes. They halted at a stage where plague overtook them 
in the night and all of them, except Abu Umamah and his companion who 
was suffering in his eye, perished. 



Volume 1, Parts 1.40.39 

v Ali Ibn Muhammad informed us on the authority of Sa'id Ibn Khalid 
and others, they on the authority of Salih Ibn Kaysan saying: 

Verily Qalid Ibn Sa'id said: Before the Prophet, may Allah bless him, was 
commissioned I saw in a dream that darkness covered Makkah till I 
could see neither the mountains nor the plains. Then I saw an 
illumination emerging from Zamzam like the light of a candle. When it 
went up it grew in size and brightness till it shone fully and the first thing 

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that I saw was the Ka v bah; then the light grew more till there was neither 
a mountain nor a plain but I saw it. Then there was light in the sky and it 
descended till the palms of Yathrib laden with unripe dates were visible 
to me. I heard a crier saying: Glory be to Him ! Glory be to Him ! the 
Word has been fulfilled; Ibn Marid perished at Hadabat al-Husa between 
Adhruh and al-Akmah. This nation has prospered as the Apostle of the 
untutored (people) has come and the destined moment has arrived. This 
town will belie him, and it will be punished twice and the third time its 
residents will repent. Three will remain, two in the east and one in the 
west. Khalid Ibn Sa v id related it to his brother v Amr Ibn Sa'id, who said: 
You have seen a wonderful phenomenon and I think this affair will 
happen in Banu v Abd al-Muttalib, because you have seen the light 
emerging from the Zamzam. 



Volume 1, Parts 1.40.40 

'All Ibn Muhammad informed us on the authority of Maslamah Ibn 
'Alqamah, he on the authority of Da'wud Ibn Abi Hind; he said: 

Ibn 'Abbas said: To certain Prophets of the Israelites Allah revealed: My 
wrath has been intense on you because you have lost my commands, and 
I have taken an oath that Holy Ghost will not come to you any longer till 
I commission the untutored Prophet from the land of Arabs to which 
place the Holy Ghost will go. 



Volume 1, Parts 1.40.41 

' Ali Ibn Muhammad informed us on the authority of Muhammad Ibn al- 
Fadl, he on the authority of Abu Hazim; he said: 

A soothsayer came to Makkah when the Apostle of Allah, may Allah 
bless him, was five years old; his foster-mother accompanied by him 
came to 'Abd al-Muttalib. She used to bring him every year to show him 
(to his grandfather). The sooth-sayer saw him with 'Abd al-Muttalib and 
said: people of the Quraysh, kill this child or he shall kill you and 
disintegrate you. Thereupon 'Abd al-Muttalib escaped with him; and the 
Quraysh were afraid of him because the sooth-sayer had frightened them. 



Volume 1, Parts 1.40.42 

[P. 110] 'Ali Ibn Muhammad informed us on the authority of 'Ali Ibn 

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Mujahid, he on the authority of Muhammad Ibn Ishaq, he on the 
authority of 'Asim Ibn v Umar Ibn Qatadah, he on the authority of 'Ali 
Ibn Husayn; he said: 

There was a woman in Banu al-Najjar who was called Fatimah Bint al- 
Nu'man; she had a Jinn as her follower, who used to visit her. When the 
Prophet, may Allah bless him, migrated (to Madinah) he (Jinn) came and 
sat on the wall. She said: What is the matter; you do not come as you 
were wont to do? He said: The Prophet who has prohibited adultery and 
wine has come. 



Volume 1, Parts 1.40.43 

v Ali Ibn Muhammad informed us on the authority of Warqa Ibn 'Umar, 
he on the authority of ' Ata Ibn al-Sa'ib, he on the authority of Sa'id Ibn 
Jubayr, he on the authority of Ibn 'Abbas; he said: 

When Muhammad, may Allah bless him, was commissioned, the Jinns 
were expelled and stars (meteors) struck at them. Prior to this they were 
overhearing, and there was a station for every rank of Jinns, from where 
they over-heard (the news). The first people to get terrified on seeing this 
were those of Ta'if. They used to slaughter a camel or a goat daily as an 
offering to their deities, till their wealth exhausted and they ceased to do 
it. Some of them said to others: Do you not notice the signs of heavens? 
They are such as if nothing has diminished from them. Iblis said: This 
affair has taken place on the earth, so bring a handful of earth from 
every land. It was brought to him; he smelt (the earth of various places) 
and cast it down, till that of Tihamah was brought, He smelt it and said: 
Here it has happened. 



Volume 1, Parts 1.40.44 

'Ali Ibn Muhammad informed us on the authority of v Abd Allah Ibn 
Muhammad al-Qurashi, a member of the tribe of Asad Ibn v Abd 
al-'Uzza, he on the authority of al-Zuhri; he said: 

The revelation was overheard. A Jinn followed a woman of Banu Asad. 
He came one day to her crying: An affair has taken place which we are 
unable to hear; Ahmad has prohibited adultery. When Allah was 
promulgatong Islam, they could not overhear. 



Volume 1, Parts 1.40.45 

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Muhammad Ibn v Umar informed us; he said: v Abd Allah Ibn Yazid al- 
Hudhali related to me on the authority of Sa'id Ibn v Amr al-Hudhali, he 
on the authority of his father; he said: 

I went to our idol Suwa with a party of people and we had takeh the 
sacrifical animals (to it). I was the first to offer in sacrifice a fat cow 
which I slaughtered before the idol. Thereupon we heard a voice coming 
from inside it: Wonder ! wonder ! all wonder ! the emergence of a 
Prophet between mountains! He declares adultery unlawful and makes 
offerings to idols unlawful. The heavens are guarded and we are smitten 
with meteors. Then we dispersed and came to Makkah. 

We inquired (about him) and did not find any one who could inform 
us about the emergence of Muhammad, peace be on him, till we met Abu 
Bakr, the Truthful, and said to him: Abu Bakr! Has any one emerged 
in Makkah who calls the people to Allah, and whose name is Ahmad? He 
said: What is that? I told him (about it). Thereupon he said: Yes, he is 
Apostle of Allah. Then he proposed to us to embrace Islam. We said: Let 
us see what our people do. I wish we had embraced Islam then; but we 
joined the fold of Islam afterwards. 



Volume 1, Parts 1.40.46 

Muhammad Ibn 'Umar al-Aslami informed us; he said: v Abd Allah Ibn 
Yazid al-Hudhali related to me on the authority of v Abd Allah Ibn 
Sa'idah al-Hudhali, he on the authority of his father; he said: 

[P. Ill] We were before our idol Suwa', and I had taken there a flock of 
two hundred goats, which suffered from itching. I approached it to pray 
for blessings and I heard a voice from inside the idol crying: The tricks of 
the Jinns have disappeared and we are smitten with meteors because of a 
Prophet whose name is Ahmad. He (Sa'idah) said: I said: By Allah! I take 
the warning and take back my goats to my family. He (SaMdah) said: I 
met, a man who informed me of the appearance of the Apostle of Allah, 
may Allah bless him. 



Volume 1, Parts 1.40.47 

'Ali Ibn Muhammad informed us on the authority of 'Abd al-Rahman 
Ibn v Abd Allah, he on the authority of Muhammad Ibn Omar al-Shami, 
he on the authority of his preceptors; they said: 



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The Apostle of Allah, may Allah bless him, was under the guardianship 
of Abu Talib. Abu Talib was of limited means. He owned a flock of 
camels, whose milk was brought to him. If the children of Abu Talib ate 
collectively or individually, they were never satisfied and if the Prophet, 
may Allah bless him, ate with them they were. So when he wanted to feed 
them, he said: Wait, let my son come in. Then he would enter and eat 
with them and their food became surplus. When he was there he was first 
of them to take food and then passed on to the other and the last one too 
was satisfied. So Abu Talib said: You are a blessing. The children got up 
in the morning with scattered hair and the Prophet, may Allah bless him, 
got up with oil in his hair and collyrium applied to his eyes. 

Umm Ayman said: I never found the Prophet, may Allah bless him, 
complaining against any young man or old, nor about hunger and thirst. 
He used to go in the morning to take (water) from the Zamzam, and 
when lunch was offered to him, he said: 1 do not need it, I am satisfied. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

41. ACCOUNT OF THOSE WHO WERE NAMED 

MUHAMMAD IN THE DAYS OF JAHILIYYAH, IN THE 

HOPE OF BEING COMMISSIONED TO PROPHETHOOD 

WHICH HAD BEEN PREDICTED 

Volume 1, Parts 1.41.1 

'Ali Ibn Muhammad Ibn 'Abd Allah Ibn Abi Sayf informed us on the 
authority of Salamah Ibn 'Uthman, he on the authority of v Ali Ibn Zayd, 
he on the authority of Sa'id Ibn al-Musayyib; he said: 

The Arabs knew from the men of scriptures and soothsayers that a 
Prophet named Muhammad, would be raised. So anyone of the Arabs 
who came to know of it, named his son, Muhammad, in the hope of 
receiving prophethood. 

Volume 1, Parts 1.41.2 

'Ali Ibn Muhammad informed us on the authority of Salamah Ibn al- 
Fadl, he on the authority of Muhammad Ibn Ishaq; he said: 



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Muhammad Ibn Khuza'i Ibn Huzabah, a member of Banu Dhakwan, a 
branch of Banu Sulaym was so named in the hope of prophethood. He 
went to Abrahah in Yaman and remained there with his creed till he 
died. When he attained some position, his brother, Qays Ibn KhuzaM 
recited: 

Our crowned Muhammad is this, 
I have seen his flag hoisted in death. 



Volume 1, Parts 1.41.3 

[P. 112] 'Ali Ibn Muhammad informed us on the authority of Maslamah 
Ibn v Alqamah, he on the authority of Qatadah Ibn al-Sakn al-'Urani; he 
said: 

In the Banu Tamim there was Muhammad Ibn Sufyan Ibn Mujashi'. He 
was an usquf (monk); his father had been told that in Arabia there would 
be a Prophet bearing the name, Muhammad; so he had named him 
Muhammad. There were Muhammad al-Jushami in Banu Suwa'ah 
Muhammad al-Usayyid and Muhammad al-Fuqaymi; they were all so 
named in the hope of receiving prophethood. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

42. SIGNS OF PROPHETHOOD AFTER THE REVELATION 
HAD COME TO THE APOSTLE OF ALLAH, MAY ALLAH 

BLESS HIM 



Volume 1, Parts 1.42.1 

v Affan Ibn Muslim informed us saying: Hammad Ibn Salamah informed 
us: v Ali Ibn Zayd informed us on the authority of Abu Zayd: 

Verily the Apostle of Allah, may Allah bless him, was at al-Hujun, and he 
was in a very dejected and grieved state. He said: Allah ! show me 
today a sign, after which I shall not care, whoever of my people might 
belief me. Suddenly a tree on the mountain road to Madinah was seen. 
He called it. It came cleaving the earth till it reached him and greeted 
him. Then he commanded it and it returned. Thereupon he said: I care 
not now whoever of my people might belief me. 



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Volume 1, Parts 1.42.2 

Al-Fadl Ibn Dukayn informed us; he said: Talhah Ibn 'Amr related to us 
on the authority of v Ata; he said: 

It has reached me that the Prophet, may Allah bless him, was travelling. 
He wanted to ease himself, but did not find any thing to screen him from 
the people. Then he saw two trees (growing) at a great distance. He said 
to Ibn Masud: Go and stand between them and say to them: Verily the 
Apostle of Allah has sent me to you to come closer till he eases himself 
behind you. Ibn Masud went and said to them. One of them came close to 
the other and he eased himself behind them. 



Volume 1, Parts 1.42.3 

Wakf informed us: Al-A v mash informed us on the authority of al-Minhal 
Ibn 'Amr, he on the authority of Ya v la Ibn Murrah; he said: 

I was in the company of the Prophet, may Allah bless him, on a journey. 
We stopped at a halt. He said to me: Go to these two trees and say to 
them: Verily the Apostle of Allah, may Allah bless him, commands you to 
be close to each other. I went to them and told them to do so. One of them 
moved to the other and they became nearer to each other. Then the 
Prophet, may Allah bless him, came out and concealed by them he eased 
himself. Then each one of them moved back to its original place. 



Volume 1, Parts 1.42.4 

IsimTil (Al-Fadl Ibn Isma 'il in Beirut edition) Ibn Aban al-Warraq 
informed us: v Anbasah Ibn 'Abd al-Rahman al-Qurashi informed us on 
the authority of Muhammad Ibn Zadhan, he on the authority of Umm 
Sa'd, she on the authority of v Ayishah; she said: 

I said: Apostle of Allah ! you go to the privy, but no excrements are 
seen there. He said: Do you not know ? the excrement is concealed by the 
earth, and so nothing is seen? 



Volume 1, Parts 1.42.5 

Muslim Ibn Ibrahim informed us: Al-Harith Ibn v Ubayd informed us: 
Abu v Imran informed us on the authority of Anas Ibn Malik; he said: 

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The Apostle of Allah, may Allah bless him; said: I was sitting [P. 113] one 
day when Gabriel entered and struck between my shoulders. I walked to 
a tree which had two things resembling nests of birds. In one of them he 
sat and in the other I sat. Then they began to rise and rose so high that 
they blocked the east and the west, and I could have touched the heavens 
if I had wished. I cast my eye on Gabriel who looked like a wrapped 
saddle-cloth. Thereby I came to know his knowledge of Allah. He opened 
the door of heavens for me. I saw the Great Light and there was before 
me a curtain, with patches of pearls and rubies in it. Then Allah revealed 
to me what He willed. 



Volume 1, Parts 1.42.6 

Muslim Ibn Ibrahim informed us: Al-Harith Ibn v Ubayd al-Ayadi 
informed us: Abu Mas v ud Sa'id Ibn Iyas al-Jurayri informed us on the 
authority of v Abd Allah Ibn Shaqiq, he on the authority of v Ayishah; she 
said: 

The Prophet, may Allah bless him, kept watchmen till the verse: "Allah 
will protect thee from mankind", (Qur'an, 5:67) was revealed. She said: 
Then he peeped out of the tent and said: people ! you may go Allah 
shall protect me from mankind. 



Volume 1, Parts 1.42.7 

Al-Fadl Ibn Dukayn informed us: Talhah Ibn 'Amr informed us on the 
authority of v Ata, he on the authority of the Prophet, may Allah bless 
him; he said: 

We are Prophets, our eyes sleep, but our hearts do not. 



Volume 1, Parts 1.42.8 

Hawdhah Ibn Khalifah Ibn v Abd Allah Ibn Abi Bakrah informed us: 
v Awf informed us on the authority of al-Hasan, he on the authority of the 
Prophet, may Allah bless him; he said: 

My eyes sleep, but my heart does not. 



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Volume 1, Parts 1.42.9 



Al-Hajjaj Ibn Muhammad al-A'war (blind of one eye) informed us on the 
auuhority of Layth Ibn Sa v d, he on the authority of Khalid Ibn Yazid, he 
on the authority of Sa'id Ibn Abi Hilal, he on the authority of Jabir Ibn 
'Abd Allah; he said: 

The Apostle of Allah, may Allah bless him, came to us and said: I saw in 
a dream as if Gabriel was (bending) towards my head and Michael 
towards my feet. One of them was saying to the other: Relieve an allegory 
to him. He said: Listen, your ear must listen to it and your intellect must 
understand it. You and your followers are like the king who erected a 
mansion, and built in it a room; then he prepared the table and sent a 
messenger to invite the people to take their meals. Some of them 
responded to the invitation while others declined. The king symbolizes 
Allah, the mansion is Islam, the room is heaven and thou, Muhammad, 
art the messenger. He who responds to thee, Muhammad ! enters Islam, 
and he who enters Islam enters heaven, and he who enters heaven eats 
what he likes. 



Volume 1, Parts 1.42.10 

Sa'id Ibn Muhammad al-Thaqafl informed us on the authority of 
Muhammad Ibn 'Amr, he on the authority of Abu Salamah; he said: 

The Apostle of Allah, may Allah bless him, did not eat anything given in 
sadaqah (charity) but he ate out of things given as presents. A Jewess 
presented to him a fried goat. The Apostle of Allah, may Allah bless him, 
and his Companions ate out of it. It said: There is poison in me. 
Thereupon he said to his Companions: Hold back your hands; verily it 
has informed me that it has poison. He (Abu Salamah) said: They held 
back their hands. He (Abu Salamah) said: Bishr Ibn al-Bara died. The 
Apostle of Allah, may Allah bless him, sent for her Jewess and said: 
What induced thee, to do what thou hadst done? [P. 114) She said: I 
wanted to know if thou art a Prophet because in that case it would not 
harm thee; and if thou wert a king, I would have relieved the people of 
thee. He (Abu Salamah) said: He passed an order, and she was killed. 



Volume 1, Parts 1.42.11 

Sa'id Ibn Sulayman informed us: Khalid Ibn 'Abd Allah informed us on 
the authority of Husayn, he on the authority of Salim Ibn Abi al-Ja v d; he 
said: 

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The Apostle of Allah, may Allah bless him, wanted to send two persons 
on a business. They said: Apostle of Allah ! we have no provisions with 
us. He said: Bring me a water-skin which they brought. He (Salim) said: 
He commanded us and we filled it (with water), then he put a cork and 
said: Go away till you reach such and such place, Allah will confer on you 
provisions. He (Salim) said: They went away till they reached the place 
which the Apostle of Allah, may Allah bless him, had mentioned. They 
opened the waterskim, and it contained goat's milk and butter. They ate 
and drank till they were satisfied. 



Volume 1, Parts 1.42.12 

Abu al-Nadr Hashim Ibn al-Qasim al-kinani informed us: v Abd al- 
Hamid Ibn Bahram informed us; he said: Shahr, i.e., Ibn Hawshab 
related to me; he said: Abu Sa'id al-Hadrami related: 

A member of the tribe of Aslam was grazing his goats in the jungle of 
Dhu al-Hulayfah. All of a sudden a wolf came and seized a goat from his 
flock. The person screamed and struck it with stone and recovered his 
goat. Then the wolf came forward; and sat down with its tail between its 
posteriors and said: Do you not fear Allah that you snatch from me the 
goat which Allah has provided for me? The man said: I have never heard 
like this. The wolf said: What makes you wonder? He said: I wonder a 
wolf addressing me. The wolf said: You have left something more 
wonderful than this. There is the Apostle of Allah, may Allah bless him, 
who reveals to the people between two mounds what has passed and what 
is to come; and here you are with your goats. When the man heared the 
words of the wolf, he drove his flock; he entered Quba, an Ansar village 
and inquired about the Apostle of Allah, may Allah bless him. He met 
him (Prophet) in the house of Abu Ayyub and related before him the 
story of the wolf. The Apostle of Allah, may Allah bless him, said: Right 
you are, come at night, and when you find the people assembled, inform 
them of this incident. He did accordingly. When the people assembled to 
offer prayers, the man from the tribe of Aslam told the story of the wolf. 
The Apostle of Allah, may may Allah bless him, said: True ! true ! true ! 
such wonderful affairs will happen before doomsday. He said it three 
times and added: By Him in Whose power is the life of Muhammad a 
person will go out of his house in the morning or evening, then his whip, 
stick or shoe will reveal to him what the members of his family had done 
after him (in his absence). 



Volume 1, Parts 1.42.13 



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Hashim Ibn al-Qasim informed us: v Abd al-Hamid Ibn Bahram informed 
us; he said: Shahr related to me: 'Abd Allah Ibn v Abbas related to me; he 
said: 

The Apostle of Allah, may Allah bless him, was sitting in the court-yard 
of his house at Makkah when v Uthman Ibn Maz v un passed by him. He 
frowned at the Apostle of Allah, may Allah bless him. The Apostle of 
Allah, may Allah bless him, said to him: [P. 115] Will you not sit? He 
said: Yes. Then the Apostle of Allah, may Allah bless him, sat facing him. 
While he was conversing with him, the Apostle of Allah, may Allah bless 
him, raised his eyes to the sky and observed it for a while, then he cast a 
glance upon himself and then on the ground to his right. Then he moved 
away from his comrade and sat where he had cast his glance and nodded 
his head as if (was trying) to understand what was said to him; Ibn 
Maz v un was observing him. When he finished this and understood what 
was said to him, the gaze of the Apostle of Allah, may Allah bless him, 
was fixed at the sky as before; he cast the glance again until it covered the 
whole firmament; then he turned to 'Uthman as before. v Uthman said: 
Muhammad! I have been coming to and sitting before you, but I never 
saw you doing what (you did) this morning. He said: What did you see 
me doing? He said: I saw that you fixed your gaze at the sky, then you 
cast a glance at your right and moved away leaving me aside; then you 
shook your head as if trying to understand something which was being 
said to you. He (Prophet) said: Did you understand it? v Uthman said: 
Yes. He (Ibn v Abbas) said: The Apostle of Allah, may Allah bless him, 
said: While you were sitting, a messenger of Allah came to me. He 
('Uthman) said: Did the messenger of Allah come? He said: Yes. He said: 
What did he say to you? He said: "Lo ! Allah enjoineth justice and 
kindness, and giving to kinsfolk, and forbiddeth lewdness and 
abomination and wickedness. He exhorteth you in order that ye may take 
heed." (Qur'an, 16:90) 'Uthman said: Since then faith was implanted in 
my heart and I loved Muhammad. 



Volume 1, Parts 1.42.14 

Hashim Ibn al-Qasim informed us: v Abd al-Hamid Ibn Bahram informed 
us: Shahr informed us: he Said: Ibn v Abbas said: 

One day a group of Jews approached him, i.e., the Apostle of Allah, may 
Allah bless him, and said: Abu al-Qasim ! relate to us about certain 
practices which none but the Prophet knows and about which we ask. He 
said: Ask me whatever you like but make Allah a surety and also what 
Ya v qub enjoined on his sons, that if I say what you know, you will 

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embrace Islam. They said: We agree. He said: Ask me what you like. 
They said: Give us information relating to four which we ask. Inform us 
what food Isra'il had declared unlawful for himself before Torah was 
revealed. Inform us; how the female secretion is related to male semen, 
and how is a male child formed and how a female one. Inform us about 
the state of sleeping of the untutored Prophet and which angel is his 
friend. He said: The covenant of Allah is binding on you if I give you 
information, you shall follow me. They gave the pledge and the covenant 
he demanded. I administer an oath by Him Who revealed the Torah to 
Musa; do you know that Isra'il Ya v qub suffered from a severe and long 
disease. He then, took a vow to make unlawful the food and drink most 
liked by him, if he recovered from his ailment. The food most liked was 
camel's flesh and the drink most liked was (P. 116] its milk. They said: 
Allah! Yes-(it is true). He said Allah ! be a witness to them. He said: I 
enjoin on you by Allah that there is no diety but He Who revealed Torah 
to Musa; do you know that male semen is white and thick and female 
secretion is yellow and thin; which-ever of them dominates the child 
bears resemblance to that, by the will of Allah. If male semen dominates 
female secretion, it (the child) is male by the will of Allah and if female 
secretion dominates male semen, it (the child) is female bythe will of 
Allah. They said: Allah ! Yes-(it is true). He said: Allah ! bear witness 
to them. They said: Now relate which of the angels is your guardian. 
Then we will join you or part with you. He said: My guardian is Gabriel 
and no Prophet was ever raised of whom he was not the guardian. They 
said: Then we part with you. Had there been any other angel we would 
have followed you and testified to your prophethood. He said: What 
prevents you from bearing witness to him. They said: He is our enemy. 
Thereupon Allah' said: 

"Say (O Muhammad to mankind): Who is an enemy to Gabriel ! For 
he it is who hash revealed (this Scripture) to thy heart by Allah's leave, 
confirming that which was (revealed) before it, and a guidance and glad 
tidings to believers. 

Who is an enemy to Allah, and His angels and His messengers, and 
Gabriel and Michael ! Then Lo ! Allah (Himself) is an enemy to the 
disbelievers. 

Verily We have revealed unto thee clear tokens, and only miscreants 
will disbelieve in them. 

Is it ever so that when you make a covenant a party of you set it 
aside? The truth is, most of them believe not. 

And when there cometh unto them a messenger from Allah, 

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confirming that which they posses a party of those who have received the 
Scripture fling the scripture of Allah behind their backs as if they knew 
not". (Qur'an, 2:97 to 101). 

(Consequently) "They have incurred anger upon anger". (Qur'an 
2:90) 



Volume 1, Parts 1.42.15 

Hashim Ibn al-Qasim informed us: Sulayman i.e., Ibn al-Mughirah 
informed us on the authority of Ishaq Ibn ' Abd Allah Ibn Abi Talhah; he 
said: 

The Apostle of Allah, may Allah bless him, went to visit Sa'd. He took a 
mid-day nap there. When it was cool, they brought a slow moving village 
donkey for him. He (Ibn Abi Talhah) said: They put a sheet on its back 
for the Apostle of Allah, may Allah bless him; the Apostle of Allah, may 
Allah bless him, rode on it. Then Sa'd wanted to seat his son behind the 
Apostle of Allah, may Allah bless him, to bring back the donkey. The 
Apostle of Allah may Allah bless him, said: If you send him with me, seat 
him in front of me. He said: No, behind you, Apostle of Allah. The 
Apostle of Allah, may Allah bless him, said: The owner of the animal has 
greater right of occupying the front seat. Sa'd said: I shall not send him 
with you, but send back the donkey (after you have reached home). He 
(Ibn Abi Talhah) said: He sent it back and it became more smart and 
swifter than any other animal. 



Volume 1, Parts 1.42.16 

Hashim Ibn al-Qasim informed us; he said: Sulayman related to me on 
the authority of Thabit, i.e., al-Bunani; he said: 

The hypocrites assembled and conversed together. Thereupon the 
Apostle of Allah, may Allah bless him, said: Verily a party of your men 
assembled and said such and such words, so rise and seek for Allah's 
pardon, and I shall ask His pardon for you. They did not rise. He said: 
How is it that you do not stand and ask for Allah's pardon, and I shall 
ask His pardon for you. They did not rise. He said: What has happened 
to you: rise and ask for Allah's pardon, and I shall ask His pardon for 
you. He repeated thrice and said: Either you should rise or I shall reveal 
your names. Then he said: so and so ! rise. He (Thabit) said: They rose, 
disgraced, and covering their faces. 



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Volume 1, Parts 1.42.17 

Hashim lbn al-Qasim informed us: Sulayman informed us on the 
authority of Thabit, he on the authority of Anas Ibn Malik, he said: 

I was standing by the pulpit on a Friday while the Apostle of Allah, may 
Allah, bless him, was delivering sermon. Meanwhile some attendants of 
the mosque said: Apostle of Allah ! there have been no rains [P. 117] 
and animals are perishing, so pray to Allah to send showers on us. The 
Apostle of Allah, may Allah bless him, raised his hands. We had not seen 
a single piece of cloud in the sky but Allah sent heavy showers and I saw 
that even the sturdiest man feared how he would reach his family. He 
(Anas) said: We had very heavy rains ceaselessly for seven days, till next 
Friday, when the Apostle of Allah, may Allah bless him, again delivered a 
sermon. Some people said: Apostle of Allah ! even the mansions are 
falling down, travellers have been forced to stop, so pray to Allah to stop 
(the rains). Thereupon the Apostle of Allah, may Allah bless him, raised 
his hands and said: Allah ! (pour) around us and not on us. The cloud 
was over our head but it split up in a way that we were at a place around 
which it was raining and it was not raining on us. 



Volume 1, Parts 1.42.18 

Hashim Ibn al-Qasim informed us: Sulayman informed us on the 
authority of Thabit; he said: 

An Ansar woman prepared some food and then said to her husband: Go 
to the Apostle of Allah, may Allah bless him, invite him and say this in 
confidence to the Apostle of Allah, may Allah bless him. He (Thabit) said: 
He approached him and said: Apostle of Allah ! so and so has prepared 
some food and I would like you to come to us. The Apostle of Allah, may 
Allah bless him, said to those present: Respond to the father of so and so. 
He said: I returned but my feet were moving heavily because of what I 
had left in my family (house); the Apostle of Allah, may Allah bless him, 
brought his Companions with him. She said: Had I not said to you to 
invite him confidentially. He said: I did. She said: Then the Apostle of 
Allah, may Allah bless him, knows best. They came till they filled the 
house, the room as well as the court-yard. Then a handful (of food) was 
brought and placed there. The Apostle of Allah, may Allah bless him, 
began to spread the food in the vessel and said: What Allah wills (shall 
come to pass). He continued speaking till he liked. Then he said: Come 
close and eat out of it, and when one of you is satisfied, he should make 
room for his companion. He (Thabit) said: As one man stood, the other 

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took his place until none inside the house remained ansatisfied. Then he 
said: Call the people from the room. Then those who were to sit, sat 
down, and those who were to stand, stood till they were all satisfied. Then 
he (Thabit) said: Call the people from the courtyard. They did the 
likewise, and still what was in the vessel remained in it as it was. He 
(Thabit) said: Then the Apostle of Allah, may Allah bless him, said: Eat 
and also feed your neighbours. 



Volume 1, Parts 1.42.19 

Hashim lbn al-Qasim related to us: Sulayman related to us on the 
authority of Thabit; he said: 

I said to Anas: Abu Hamzah ! relate to us some wonderful incidents 
which you have yourself witnessed and do not relate any those thing on 
the authority of others. He said: The Apostle of Allah, may Allah bless 
him, one day offered Zuhr (early afternoon) prayers; then he went and 
sat down at a place where Gabriel came to him. Then Bilal came and 
recited adhan for v Asr (late afternoon) prayers. Thereupon all those 
whose relatives were in Madinah got up to ease themselves and obtain 
water for ablution. The Muhajirs who had no families remained there. 
Then a vessel containing water was brought to the Apostle of Allah, may 
Allah bless him. The Apostle of Allah, may Allah bless him, put his hand 
in it but the vessel was too small to admit the hand of the Apostle of 
Allah, may Allah bless him. He (Anas) said: He placed these (pointing by 
hand) four fingers [P. 118] in the vessel. Then he said: Come close and 
take ablutions. While his hand was in the vessel they performed ablution 
till none of them remained without performing ablutions. He (Thabit) 
said: I said: Abu Hamzah ! what do you think their number was? He 
said: Between seventy and eighty. 



Volume 1, Parts 1.42.20 

v Affan lbn Muslim, Sulayman Ibn Harb and Khalid Ibn Khidash 
informed us; they said: Hammad Ibn Zayd informed us on the authority 
of Thabit, he on the authority of Anas; he said: 

Verily the Prophet, may peace be on him, asked for water which was 
brought in a vessel. He (Anas) said: He put his hand over it, then water 
began to ooze out of his fingers as if they were springs and we drank. 
Anas said: Then I guessed about (the number of) the people and they 
appeared to be between seventy and eighty. But Khalid said; He (Anas) 
said: The people been to perform ablutions. 

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Volume 1, Parts 1.42.21 

v Affan Ibn Muslim informed us: Hammed Ibn Salamah informed us on 
the authority of Thabit, he on the authority of Anas Ibn Malik; he said: 

I attended a prayer when the people in the neighbourhood of the mosque 
got up to perform ablutions and there remained between seventy and 
eighty whose houses were at a distance. Then the Apostle of Allah, may 
Allah bless him, asked for a vessel in which there was water, but it was 
not full. He placed his fingers in it and then the vessel was taken to each 
of them; and he said: Make ablutions. All of them performed ablutions 
and water in the vessel remained as it was. 



Volume 1, Parts 1.42.22 

Abu al-Walid Hisham Ibn 'Abd al-Malik al-Tayalisi informed us: Hazm 
Ibn Abi Hazm informed us; he said: I heard al-Hasan saying: Anas Ibn 
Malik informed us: 

Verily, one day the Apostle of Allah, may Allah bless him, set out on some 
business accompanied by a party of his Companions. They went on till it 
was the time of prayer. The people did not find (water) to perform 
ablutions. They said: Apostle of Allah ! we find no (water) to perform 
ablutions with. Discomfort was visible on the faces of the people. Then 
one of them went and brought a vessel in which there was some water. 
The Apostle of Allah, may Allah bless him, took it and performed 
ablutions from its (water), then he put four of his fingers in the vessel and 
said: Come on. The people began to perform ablutions till all those who 
wanted did so. He was asked what their number was. He said: Seventy or 
about it. 



Volume 1, Parts 1.42.23 

Abu Hudhayfah Musa Ibn Mas'ud al-Nahdi informed us: Tkrimah Ibn 
v Ammar informed us on the authority of lyas Ibn Salamah, he on the 
autnority of his father; he said: 

We came to al-Hudaybiyah with the Apostle of Allah, may Allah bless 
him, and we were about one thousand and four hundred persons. There 
were fifty goats at the pond, but it could not be sufficient for them to 
quench their thirst. The Apostle of Allah, may Allah bless him, sat near it 

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and either spat (in it) or prayed; the water swelled, and we drank from it 
and also made our goats drink. 



Volume 1, Parts 1.42.24 

Khalaf Ibn al-Walid al-Azdi informed us: Khalaf Ibn Khalifah informed 
us on the authority of Aban Ibn Bishr, he on the authority of an old man 
of Basrah; he said: Naff informed us: 

Verily, with the Apostle of Allah, may Allah bless him, there were four 
hundred persons. He halted with us at a place where there was no water; 
and it was hard on them; they however halted because they saw the 
Apostle of Allah, may Allah bless him, halt. In the meantime a goat with 
sharp edged horns came, and approached the Apostle of Allah, may 
Allah bless him. He (Nafi') said: The Apostle [P. 119] of Allah, may Allah 
bless him, milked it, He (Naff) said: He satisfied the army as well as 
himself. He (Nafi') said: Then he said: Nafi' ! hold it; but I do not think 
you will be able to hold it. He (Nafi') said: When the Apostle of Allah, 
may Allah bless him, said: "I do not think you will hold it," I took a piece 
of wood and thrust it in the ground and then I took a rope and fastened 
the goat with it. He (Naff) said: The Apostle of Allah, may Allah bless 
him, slept, and the people slepty and I also slept. He (Naff) said: When I 
woke up the rope was there but the goat had disappeared. He (Naff) 
said: I approached the Apostle of Allah, may Allah bless him, and 
informed him. He (Nafi') said: I said (to the Prophet), that the goat had 
gone. He (Nafi') said: The Apostle of Allah, may Allah bless him, said to 
me: (Naff), had I not informed you that you would not be able to hold 
it? He who had brought it, has taken it back. 



Volume 1, Parts 1.42.25 

'Attab Ibn Ziyad and Abu al-'Abbas Ahmad Ibn al-Hajjaj, both from 
Khurasan, said: 'Abd Allah Ibn al-Mubarak informed us; he said: Al- 
Awza'i informed us, he said: Al-Muttalib Ibn Hantab al-Makhzumi 
related to us; he said: 'Abd al-Rahman Ibn Abi 'Umrah al-Ansari related 
to me; he said: My father related to me; he said: 

We were with the Apostle of Allah, may Allah bless him, in a ghazwah, 
and the people were on the verge of starvation. They asked the Apostle of 
Allah, may Allah bless him, to permit them to slaughter their riding 
beasts. They said: Allah will make us reach at them (i.e., after eating 
their flesh). When v Umar Ibn al-Khattab thought that the Apostle of 
Allah had a mind to permit them to slaughter some of their animals, he 

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said: Apostle of Allah ! if we slaughter our animals, how shall we face 
the people (enemy), hungry, and on foot; but if you like, collect the 
remnant of their provisions, then pray to Allah for His blessing; verily 
Allah will make us reach (our destination) or bless it because of your 
prayer. Thereupon the Apostle of Allah, may Allah bless him, asked for 
the remnants of their provisions. People began to bring handfuls of food, 
and the largest quantity a person brought was a sa of dates. The Apostle 
of Allah, may Allah bless him, collected them, and then he got up and 
prayed as long as Allah willed him to pray. Then he called the soldiers 
with their vessels and commanded them to fill (their vessels). Every one 
of the soldiers filled his vessel and some provisions, still remained. Then 
the Apostle of Allah, may Allah bless him, laughed till his wisdom teeth 
appeared and said: I bear witness, there is no God but Allah and I bear 
witness that I am the Apostle of Allah; and a servant having faith in this 
will meet Allah, with the hell-fire being hidden (from him) on the day of 
resurrection. 



Volume 1, Parts 1.42.26 

Hashim Ibn al-Qasim informed us: Sulayman, i.e., Ibn Al-Mughirah 
informed us on the authority of Thabit al-Bunani, he on the authority of 
v Abd Allah Ibn Rib ah, he on the authority of Abu Qatadah; he said: 

One evening the Apostle of Allah, may Allah bless him, preached a 
sermon and said: You will continue travelling the evening and through 
the night and you will reach (a spring of) water tomorrow, if Allah will. 
The people travelled not minding the others. I was walking by the side of 
the Prophet, may Allah bless him. When it was midnight the Prophet, 
may Allah bless him, felt drowzy and reclined on his beast, so I supported 
him without waking him and he subsequently sat straight on his beast. 
Then we moved forward. The night was thus passed, and the Prophet, 
may Allah bless him, felt drowzy and reclined [P. 120] on his beast. I 
supported him but did not wake him. Then he sat straight on his beast. 
Then we walked till it was the end of dawn, and he reclined more than he 
had done previously till he was on the verge of falling, so I supported 
him. He raised his head and said: Who is this man? I said: Abu Qatadah. 
He said: Since how long have you been travelling with me? I said: Since 
(the beginning of) the night I have not ceased travelling with you. He 
said: May Allah guard you as you guarded His Prophet. Then he said: Do 
you. think we will remain hidden from our enemies? And do you think 
there is any one who wants to continue his journey after a slumber? I 
said: This rider and this rider. When we came together we were seven. 
The Prophet, may peace be on him, moved aside from the way and put 
his head (on the ground), and said: Take care of the prayer (i.e., offer it 

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in time). The first person woke up after the rising of the sun. We rose and 
were in fear. He said: Ride (your beasts). We walked till the sun went 
high. He got down and called for the vessel containing water for 
ablutions, that was with me. We performed complete ablutions, and some 
water remained in it. The Prophet, may peace be on him, said: Abu 
Qatadah ! keep your vessel because it will be referred to in some news. 
Then the call for prayers was made. The Prophet, may peace be on him, 
offered two rak'ahs before Fajr (morning prayer) then he offered 
morning prayers as he used to do daily. Then he said: Ride (your beasts); 
we rode and some people began to whisper; the Prophet, may peace be on 
him, said: What is this whispering without me. He (Abu Qatadah) said: 
We said: Apostle of Allah ! (it is about) our shortening of the prayer. 
He (Abu Qatadah) said: He (Prophet) said: Am I not a model for you? 
Sleep can not be shortened but one will be failing in prayers if he does not 
offer it till the time of the other prayer sets in. He who does it should 
offer prayers when he rises and on the day following he should offer it at 
the proper time. Then he said: Do you see what the people have done? He 
contiuned: People will lose their Prophet. Abu Bakr and v Umar then 
said: The Apostle of Allah warns you, that he would not leave you. The 
people said: The Prophet, may peace be on him, is before you, if you obey 
Abu Bakr and v Umar you will be guided. When it had become hot or, he 
said, the sun had risen high we approached the people; they were saying: 
Apostles of Allah ! we will perish because of thirst. He said: You will 
not perish. Then he got down and said: Leave my cup, which really was a 
small saucer. He called for the vessel of ablution and the Prophet, may 
Allah bless him, began to pour (water) and made them drink. When the 
people saw what was in it they began to rush. The Prophet, may Allah 
bless him, said: Keep order and every one of you will quench his thirst. 
He (Abu Qatadah) said: The Prophet, may Allah bless him, began to 
pour (water) and make them drink till there remained none except he 
and myself. He (Abu Qatadah) said: He poured and said: Drink. He (Abu 
Qatadah) said: I said: Apostle of Allah! I shall not drink before you. 
The Prophet, may peace be on him, said: Verily the leader of the people 
should be the last of them. He (Abu Qatadah) said: I drank (water) and 
the Prophet, may Allah bless him, also drank (water). He (Abu Qatadah) 
said: People were fully satisfied. [P. 121] v Abd Allah Ibn Rabah said: 
Verily I am in your mosque, narrating this tradition; v Imran Ibn Husayn 
said: Look ! young man! look how you relate it. Verily I was one of the 
riders that night. He fAbd Allah) said: I said: Abu Nujayd! You are 
the best informed (person). He said: To which people do you belong? I 
said: To the Ansar. He said: You know best the traditions of your people, 
so narrate them to the people. He fAbd Allah) said: I narrated them to 
the people. Thereupon v Imran said: I was present then, and I do not 
know if any one remembers it in this way. 



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Volume 1, Parts 1.42.27 



Abu Muhammad Fudayl Ibn v Abd al-Wahhab al-Ghatafani related to us: 
Shurayk related to us, on the authority of Simak, he on the authority of 
Abu Zubyan, he on the authority of Ibn v Abbas; he said: 

A man came to the Prophet, may Allah bless him, and said: What are the 
signs of your Prophethood? He said: If you see that on my calling a date- 
palm, it responds, will you believe in me?. He said: Yes. He then called it, 
and it responded. So he believed in him and embraced Islam. 



Volume 1, Parts 1.42.28 

Hashim Ibn al-Qasim informed us: SlnTbah informed us; he said: v Amr 
Ibn Murrah and Husayn Ibn v Abd al-Rahman informed me on the 
authority of Salim Ibn Abi al-Ja v d, he on the authority of Jabir Ibn v Abd 
Allah; he said: 

We felt thirsty at al-Hudaybiyah and rushed to the Apostle of Allah while 
we were on the point of weeping; there was a kettle in which there was 
water. He (depped and) moved his fingers in it in this way (the narrator 
demonstrated the movement) and said: Drink in the name of Allah. He 
(Jabir) said: Water began to ooze out of his fingers as if they were 
springs. It was enough for us and reached all of us. Husayn adds in his 
narration: Then we drank and made ablutions. 



Volume 1, Parts 1.42.29 

Hashim Ibn al-Qasim informed us: Sulayman Ibn al-Mughirah informed 
us on the authority of Thabit al-Bunani, he on the authority of v Abd al- 
Rahman Ibn Abi Layla, he on the authority of al-Miqdad; he said: 

I and my two companions, who had lost their ears and eyes because of 
hard labour, approached (Madinah). He (al-Miqdad) said: We solicited 
the Companions of the Apostle of Allah (to help us), but none responded. 
He (al-Miqdad) said: We went to the Apostle of Allah, may Allah bless 
him. He took us to the members of his family. There were three goats. 
The Apostle of Allah, may Allah bless him, said: Draw their milk and 
distribute it among yourselves. He (al-Miqdad) said: We milked them 
and every one took his share, and we kept a share for the Apostle of 
Allah, peace be on him. He (al-Miqdad) said: He used to come by night 
and greeted us in such a way that the sleeping persons did not wake but 



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those who were awake could hear. Then he went to the mosque to offer 
prayers and after that he drank milk. He (al-Miqdad) said: One night 
Satan came to me and said: Muhammad goes to the Ansar who offer him 
presents and he gets what he needs, and he does not need this mouthful, 
so you take it. He (al-Miqdad) said: He did not cease persuading me, until 
I drank it. When it entered my stomach and he was convinced that I 
could not take it out, he began to reproach me and said: Woe to thee! 
What hadst thou done? Thou drank the milk of the share of Muhammad. 
When he comes and does not find it, he will curse thee and thou wilt 
perish, and this world and hereafter will be lost to thee. He (al-Miqdad) 
said: There was a woollen blanket covering me, when it was drawn over 
my head, my feet were uncovered and when it was drawn over my feet 
my head was uncovered. He (al-Miqdad) said: [P. 122) I could not sleep 
although my companions had slept. (In the meantime) the Apostle of 
Allan, may Allah bless him, stepped in and greeted us as he used to do; 
then he entered the mosque and offered prayers and came to the vessel of 
milk, and uncovered it, but there was no milk in it. He (al-Miqdad) said: 
He raised his head towards the heaven and I said to myself: Now he will 
curse me and I shall perish. But he said: Allah ! feed him who feeds me 
and make him drink who makes me drink. He (al-Miqdad) said: I turned 
to my blanket which I tightened and took a knife and went to the goats to 
find which of them was fat, so that I could slaughter it for the Apostle of 
Allah, may Allah bless him. By chance they were full of milk. So I took a 
vessel belonging to the family of Muhammad, in which they did not like 
to milk the goats. I milked them in it till the foam was on its brim. Then I 
brought it to the Apostle of Allah, may Allah bless him. He said: O 
Miqdad! Did you not take your drink tonight? He (al-Migdad) said: I 
said: Apostle of Allah ! take it. He (al-Migdad) said: He took some of it 
and then passed it on to me. I said: Apostle of Allah take it. He took it 
and passed on to me. I took what had remained of it and drank it. When I 
was convinced that the Apostle of Allah, may Allah bless him, was 
satisfied and his prayer had been accepted in my favour, I laughed, till I 
fell on the earth. The Apostle of Allah, may Allah bless him, said: It is 
bad on your part, Miqdad. He (al-Miqdad) said: I said: Apostle of 
Allah ! this is my affair and it has so happened. The Apostle of Allah 
said: It was nothing but a Divine blessing, Had you not been closer to me, 
you would have waked your companions and they would have shared 
some of it. He (al-Migdad) said: I said: By Him Who has raised you (to 
prophethood) with truth. I care not much who else shares it when you 
and I have partaken of it. 



Volume 1, Parts 1.42.30 

Hashim Ibn al-Qasim informed us: Abu Khaythamah Zuhayr informed 

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us: Sulayman al-A v mash informed us on the authority of al-Qasim; he 
said: v Abd Allah Ibn Mas v ud said: 

I do not know if any one else embraced Islam before me. ('Abd Allah Ibn 
Masud was one of the early converts to Islam. A reference to this is also 
made in Vol. Ill, part I, under " Abd Allah Ibn Masud.) The Apostle of 
Allah, may Allah bless him, came to me while I was with the goats of my 
family. He said: Is there any milch-goat in your flock? He (Ibn Mas v ud) 
said: I said: There is none. He (Ibn Mas v ud) said: Then he came near a 
goat and touched its udder which became full of milk. I do not know of 
any one having joined Islam before me. 



Volume 1, Parts 1.42.31 

v Ali Ibn Muhammad Ibn 'Abd Allah Ibn Abi Savf al-Qurayshi informed 
us on the authority of Abu Zakariya al-Ijlani, he on the authority of 
Muhammad Ibn Ka v b al-Qurazi and v Ali Ibn Mujahid, they on the 
authority of Muhammad Ibn Ishaq, he on the authority of v Asim Ibn 
v Umar Ibn Qatadah, he on the authority of Mahmud Ibn Labid, he on 
the authority of Ibn v Abbas, he on the authority of Salman; he said: 

I approached the Apostle of Allah, may Allah bless him, while he was 
with the bier of one of his Companions. When he saw me coming, he said: 
Come behind me; he cast away his sheet and I saw the seal (of 
prophethood) which I kissed. Then I turned and sat before him. He 
(Prophet) said: Make a covenant for your freedom. I made it for three 
hundred saplings of fruit-bearing date-palms and forty ounces of gold. 
Thereupon the Apostle of Allah, may Allah bless him, said: Help your 
brother. Then the people brought one or two or three saplings of date- 
palms each, till they collected three hundred. I said: what about their 
being fruit-bearing. He said to me! Go and dig pits for them with your 
own hand. I dug pits for them. Then [P. 123] I approached him; he came 
with me and put them with his hand until there remained none. Now only 
gold was left in the meantime it was also brought, and was equal to the 
egg of a pigeon, as sadaqah. Then he said: Where is the Persian mukatib 
(Mukatib, a slave who makes contract with his master that he would set him 
free on payment of a fixed amount) slave? I got up and he said to me: 
Take this, and make the payment. I said: How will it suffice for me? Then 
the Apostle of Allah, may Allah bless him, touched it with his tongue. I 
took it and weighed forty ounces from it, and still there remained with 
me equal to what I had paid them. 



Volume 1, Parts 1.42.32 



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v Ali Ibn Muhammad informed us on the authority of al-Salt Ibn Dinar, 
he on the authority of v Abd Allah Ibn Shaqiq, he on the authority of Abu 
Sakhr aKUgayli; he said: 

I came out to proceed to al-Madinah and the Apostle of Allah, may Allah 
bless him, confronted me; he was accompanied by Abu Bakr and v Umar. 
He passed by a Jew who had a book with him, which was Torah; he was 
reciting to his brother's son who was aitting. The Prophet, peace be on 
him, said: Jew! I ask you to say on the oath of Him Who revealed al- 
Torah to Moses and split the sea for the Israelites, whether or not you 
find in your Torah my description, qualities and migration. He nodded 
his head, meaning no. Thereupon his brotner's son said: But I bear 
witness by Him Who revealed Torah to Moses and spit the sea for the 
Israelites that he will discover in his scriptures your description, your 
time, your qualities and your migration and I bear witness that there is 
no god but Allah and that you are the Apostle of Allah. The Prophet said: 
Remove this Jew from your companionship, and the youth breathed his 
last. The Prophet said funeral prayers over him and interred him. 



Volume 1, Parts 1.42.33 

v Ali Ibn Muhammad informed us on the authority of Ya v qub Ibn Dawud, 
he on the authority of an old man of Banu Jumah; he said: 

When the Prophet, peace be on him, came to Umm Ma v bad, he said to 
her: Is there something for entertainment? She said: No. He and Abu 
Bakr turned aside. Her son came in the evening with goats and said to his 
mother: What is this party that I see sitting aside? She said: Some 
persons asked for hospitality and I said: We have nothing with us. Her 
son came to them to offer an excuse, and he said: Verily she is a weak 
woman; we have what you are in need of. The Apostle of Allah, may 
Allah bless him, said: Go and bring a goat from your flock. He came and 
took a she-kid. His mother said: Where do you want to go? He said: 
These two (the Prophet and Abu Bakr) have asked for a goat. She said: 
What will they do with it? He said: whatever they like. The Prophet, may 
Allah bless him, touched its udder and teats and they were full of milk. 
Then he milked it till the bowl was full. He left it as it was full of milk. He 
said: Take it to your mother and bring another goat from your flock. He 
took the bowl to his mother. She said: From where did you get it? He 
said: From such and such a goat. She said: How is it? She has not yet 
conceived? By al-Lat, he is the Sabean of Makkah. She drank from it. 
Then he brought another she-kid. He milked it and filled the bowl, and 
he left it as it was full of milk. Then he said: Take it. He drank the milk. 



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He (Prophets) then said: Bring another goat to me. He brought one; he 
(Prophets) milked it, and made Abu Bakr drink the milk. Then he said: 
bring another to me. He brought one, and he (Prophet) drew it and 
drank the milk, [P. 124] and left them full of milk as they were. 



Volume 1, Parts 1.42.34 

v Ali Ibn Muhammad informed us on the authority of al-Hasan Ibn Dinar, 
he on the authority of al-Hasan; he said: 

The Apostle of Allah, may Allah bless him, was in his mosque, when a 
frightened camel rushed in. He placed his head in the lap of the Prophet, 
may Allah bless him, and began to cry. The Prophet, may Allah bless 
him, said: Verily the camel thinks that he belongs to a man who wants to 
slaughter him for food on behalf of his father. Now it has come to 
complain (against him). Thereupon a man said: Apostle of Allah, this 
camel belongs to so and so and he has a mind to do this. Then the 
Prophet, may peace be on him, called the man and inquired about him. 
He informed him (Prophet) that he wanted to slaughter it. The Prophet, 
may peace be on him, asked him to refrain from slaughtering him, and he 
agreed. 



Volume 1, Parts 1.42.35 

' Ali Ibn Muhammad informed us on the authority of Hubab Ibn Musa al- 
SaMdi, he on the authority of Ja v far Ibn Muhammad, he on the authority 
of his father; he said: 

v Ali, may peace be on him, said: We passed one night without evening 
meal. In the morning I went out and came back to Fatimah, may peace be 
on her; she was grieved. I said: Have you any thing? She said: Last night 
we took no food, today we had no morning meal and we have now 
nothing for our evening meal. I went out in search and found something 
to buy food and meat for a dirham. I brought it to her. She prepared 
bread and cooked the meat. When she was free, she said to me: It would 
have been better if you had invite my father. I went to the Apostle of 
Allah, may Allah bless him, and he was lying in one corner of the mosque 
and uttering: I take refuge from hunger with Allah. I said: May my 
father and mother be sacrificed for you, Apostle of Allah ! we have 
food, come and take it. He reclined against me and thus entered (the 
house); the kettle was boiling. He said: Take out some for 'Ayishah. She 
took out some in a cup. Then he said: Take out some for Hafsah. She took 
out in a cup. Then she took out for all his nine wives. He then said: Take 

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out for your husband and the children. She took out. Then he said: Take 
out and eat it. She took out; then the kettle was placed on the hearth and 
it was full even then. Then we took as much as Allah willed. 



Volume 1, Parts 1.42.36 

v Ali Ibn Muhammad informed us on the authority of Yazid lbn v Iyad Ibn 
Ju v dubah al-Laythi, he on the authority of Naff, he on the authority of 
Salim, he on the authority of v Ali; he said: 

The Apostle of Allah, may Allah bless him, asked Khadijah while at 
Makkah, to prepare food for him. He then said to V A11; Invite the 
members of Banu v Abd al-Muttalib. He invited forty (persons). Then he 
said to v Ali: Bring your food. v Ali said: I brought a little Tharid (crumbs 
of bread drenched in soup); a person like you could eat all of it; all of 
them took of it till they finished it. Then he said: Let them drink (water). 
I made them drink from a vessel which contained water enough for one 
person only. They all drank it and quenched their thirst. Then Abu 
Lahab said: Muhammad has bewitched you. They dispersed and he 
(Prophet) did not invite the people for some time. When a few days 
passed he again did like it, and asked me to call them and I got them 
assembled. Then they took the food. He (Prophet) said: Which of you will 
help me in the mission I am commissioned to carry out? He should 
respond who wants to be my brother and he will go to paradise (in 
reward). I said: Apostle of Allah! I fAli) am prepared although I am 
the youngest and have thin calfs. The people remained silent. Then they 
said: Abu [P. 125] Talib ! do you not see your son? He said: Leave him; 
he will never lag behind in doing good to his cousin. 



Volume 1, Parts 1.42.37 

V A11 Ibn Muhammad informed us on the authority of Abu Ma v shar, he on 
the authority of Zayd Ibn Aslam and others: 

Verily the eye of Qatadah Ibn al-Nu'man was sore, the apple having 
dropped down on his cheek. The Apostle of Allah, may Allah bless him, 
refixed it with his hand. It became healthier and more beautiful than his 
other eye. 



Volume 1, Parts 1.42.38 

v Ali Ibn Muhammad informed us on the authority of Abu Ma v shar, he on 

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the authority of Zayd Ibn Aslam, Yazid Ibn Ruman, Ishaq Ibn v Abd 
Allah Ibn Abi Farwah and others: 

Verily v Ukkashah Ibn Milan broke his sword on the day of Badr. The 
Apostle of Allah, may Allah bless him, gave him a stick which changed in 
his hand into a sharp sword of pure iron and of strong blade. 



Volume 1, Parts 1.42.39 

v Ali Ibn Muhammad informed us on the authority of v Ali Ibn Mujahid, 
he on the authority of v Abd al- v A v la Ibn Maymun Ibn Mihran, he on the 
authority of his father; he said: v Abd Allah Ibn v Abbas said: 

The Apostle of Allah, may Allah bless him, used to deliver sermons 
reclining against of a log of wood in the mosque. When the pulpit was 
constructed, the Apostle of Allah, may Allah bless him, ascended it. The 
log of wood began to wail. The Apostle of Allah, may Allah bless him, 
came down from the pulpit and embraced it. Then it calmed. 



Volume 1, Parts 1.42.40 

v Ali Ibn Muhammad informed us on the authority of Abu Ma'shar, he on 
the authority of Zayd Ibn Aslam and others: 

Verily Suraqah Ibn Malik rode in search of the Prophet, may Allah bless 
him, after having divined with the arrows, whether to go out or not. All 
the three times the answer was in the negative. (It was a common practice 
among the Arabs to take an omen by throwing arrows.) But he rode out 
and approached him. The Prophet, may Allah bless him, cursed that the 
feet of his horse be sunk. They sank. He said: Muhammad ! pray to 
Allah to release my horse and I shall make every one return from you. 
The Prophet, may peace be on him, said: Allah ! if he is true release his 
horse. On this the feet of his horse came out of the ground. 



Volume 1, Parts 1.42.41 

Muhammad Ibn 'Umar informed us; he said: Al-Hakam, Ibn al-Qasim 
related to me on the authority of Zakariya Ibn ' Amr he on the authority 
of an old man of the Quraysh: 

Verily the Quraysh wrote (a document) against the Hashimites when they 

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refused to hand over the Apostle of Allah, may Allah bless him, to them. 
They wrote not to wed with (their daughters) nor to give in marriage 
(their daughters) to them, not to sell to them nor purchase from them. 
They were not to mix with them nor have any communication with them. 
They (Hashimites) remained blockaded for three years in their Shfb 
valley except Abu Lahab who did not go there with them. Banu al- 
Muttalib Ibn ' Abd Manaf entered the pass with them. When three years 
elapsed, Allah informed His Prophet about the affair of their document, 
that white ants had consumed the portion containing matter relating to 
cruelty and oppression, but the name of Allah has remained intact. The 
Apostle of Allah, may Allah bless him, disclosed it to Abu Talib. Abu 
Talib said: my brother's son! Is what you say true? He said: Yes, by 
Allah. Abu Talib related it to his brothers. They said: What do you think 
about it? He (narrator) said: Abu Talib said: By Allah, he never told a lie 
to me. He (Abu Talib) said: What do you propose (to do)? He (Prophet) 
said: I feel you should put on the [P. 126] best clothes you have and then 
approach the Quraysh and inform them about it before they discover it. 
He (narrator) said: They went out and entered the Ka v bah and 
proceeded to Hijr where only the wise and aged people of the Quraysh 
sat. Those who were sitting there turned to them to hear what they had to 
say. Abu Talib said: Verily we have come on an important business, and 
you should accept what will be revealed to you (by us). They said: You 
are welcome, and we have what will please you. He (Abu Talib) said: 
Verily my brother's son has informed me, and he has never told me a lie, 
that Allah empowered the white ants to consume the portion (of the 
document) relating to cruelty, oppression and the severance of our 
relations, but the portion mentioning the name of Allah has remained 
intact. If my brother's son be true, you should abandon your bad opinion 
about him and if he be a liar, I shall hand him over to you, and you may 
kill him or let him live as you like. They said: You have done justice to us. 
They sent for the document. When it was brought Abu Talib said: Read 
it. When they opened it (they found it) as the Apostle of Allah, may Allah 
bless him, had said; everything had been eaten up except the name of 
Allah. He (narrator) said: They were bewildered and ashamed. Then Abu 
Talib said: Is it not clear to you that you are the first to do injustice and 
evil and sever relations? None spoke. Then some of the Qurayshites 
reproached others for the treatment they had meted out to Banu Hashim, 
and their (opponents') number diminished. Abu Talib retired to the 
ShTb, saying: people of the Quraysh! Why should we be blockaded and 
detained there; the affair is now clear. Then he and his companions 
entered the Ka'bah passing by its curtains and said: Allah ! help us 
against those who have oppressed us and severed relations with us and 
made lawful what is forbidden. Then they returned. 



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Volume 1, Parts 1.42.42 



v Abd Allah Ibn Ja v far al-Raqqi informed us. 'Ubayd Allah Ibn 'Amr 
informed us on the authoriry of Ibn ' Aqil, he on the authority of Jabir or 
some one else; he said: 

The first information relating to the Apostle of Allah, may Allah bless 
him, came to al Madinah (in the following way). A woman of al-Madinah 
had a follower (a jinn). He came in the form of a bird and sat on the wall 
of her house. The woman said: Come down, have a discourse with us and 
we will talk with you; you give information and we will give information 
to you. He said: A Prophet has been raised at Makkah and he has 
stopped us from indulging in adultery and disturbed our peace. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

43. ACCOUNT OF THE CALL TO PROPHETHOOD OF THE 

APOSTLE OF ALLAH, MAY ALLAH BLESS HIM AND OF 

WHAT HE WAS COMMISSIONED TO 



Volume 1, Parts 1.43.1 

Muhammad Ibn v Abd Allah al-Asadi informed us: Sufyan al-Thawri 
informed us; he said: 

I heard al-Suddi saying about God's words, "Did He not find thee 
wandering and direct (thee)?" (Qur'an, 94:7) that he (Prophet) was 
following the customs of his people for years. 



Volume 1, Parts 1.43.2 

v Abd Allah Ibn Maslamah Ibn Qa v nab informed us: Sulayman Ibn [P. 
127] Bilal informed us; he said: Ma'an Ibn Tsa informed u on the 
authority of Malik Ibn Anas; (second chain) Rabfah Ibn Abi v Abd al- 
Rahman heard Anas Ibn Malik saying: 

The Apostle of Allah, may Allah bless him, was commissioned (to 
prophethood) after forty years after his birth. 



Volume 1, Parts 1.43.3 



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Rawh Ibn v Ubadah informed us: Hisham Ibn Hassan informed u on the 
authority of v Ikrimah, he on the authority of Ibn 'Abbas; he said: 

The Apostle of Allah, may Allah bless him, was commissioned after the 
fortieth year (of his life). 



Volume 1, Parts 1.43.4 

Abu Ma'mar v Abd Allah al-Minqari informed us, v Abd al-Warith Ibn 
Sa'id informed us: 

Abu Ghalib al-Bahili informed us that he had witnessed aKAla Ibn 
Ziyad al-Adawi asking Anas Ibn Malik: Abu Hamzah! At what age was 
the Apostle of Allah, may Allah bless him, commissioned? He said: He 
was forty years old. He (al-'Ala) said: What happened then? He (Anas) 
said: For ten years he remained at Makkah and for next ten years he 
lived at al-Madinah. 

He (Ibn Sa v d) said: These are the words of Anas that he lived at 
Makkah for ten years; and none has corroborated him. 



Volume 1, Parts 1.43.5 

Al-Mu v alla Ibn Asad al- v Anwar informed us: Wuhayb Ibn Khalid 
informed us on the authority of Da'wud Ibn Abi Hind, he on the 
authority of v Amir; (second chain) Khalaf Ibn Walid al-Azdi informed 
us, Khalid Ibn v Abd Allah informed us on the authority of Da'wud Ibn 
Abi Hind, he on he authority of v Amir; (3rd chain) Nasr Ibn Sa'ib al- 
Khurasani informed us on the authority of Da'wud Ibn Abi Hind, he on 
the authority of v Amir: 

Verily the Apostle of Allah, may Allah bless him, was commissioned to 
prophethood when he was forty years old. Saraphel was with him for 
three years, then he was replaced by Gabriel who remained with him, at 
Makkah for ten years, and at the city of his migration, al-Madinah, for 
ten years. The Apostle of Allah, may Allah bless him, breathed his last 
when he was sixty-three years of age. 

Muhammad Ibn Sa v d said: I related this tradition to Muhammad Ibn 
v Umar; he said: The learned men of our city do not know that Saraphel 
had been with the Prophet, may Allah bless him. Verily the learned and 
those versed in Sirah literature say: From the time the revelations 

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commenced till he (Prophet) may Allah bless him, breathed his last none 
except Gabriel was with him. 



Volume 1, Parts 1.43.6 

v Affan Ibn Muslim informed us, Hammad Ibn Salamah informed us on 
the authority of Abu Muhammad; he said: 

I heard Zurarah Ibn Awfa saying: A Qarn is equal to one hundred and 
twenty years. He (Zurarah) said: The Apostle of Allah, may Allah bless 
him, was commissioned (to prophethood) in the Qarn, one end of which 
was when Yazid Ibn Mu v awiyah died. 



Volume 1, Parts 1.43.7 

Al-Fadl Ibn Dukayn informed us, Salim Ibn al- v Ala al-Ansari informed 
us on the authority of v Abd al-Malik Ibn Abi Sulayman, he on the 
authority of Abu Ja v far; he said: The Apostle of Allah, may Allah bless 
him, said: 

I am commissioned to (preach to) the red and the black. 'Abd al-Malik 
said: The red ones are human beings and the black ones are the genii. 



Volume 1, Parts 1.43.8 

Ishaq Ibn Yusuf al-Azraq informed us on the authority of ' Awf, he on the 
authority of al-Hasan; he said: The Apostle of Allah, may Allah bless 
him, said: 

I am (Allah's) apostle to those whom I found living and those who will be 
born after me. 



Volume 1, Parts 1.43.9 

Muhammad Ibn 'Umar al-Aslami informed us: Abu 'Utbah Isma'il [P. 
128] Ibn v Abbas related to me, on the authority of Bahir Ibn Sa'd, he on 
the authority of Khalid Ibn Madan; he said: The Apostle of Allah, may 
Allah bless him, said: 

I am commissioned for all mankind. If they do not respond to my 

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invitation I shall approach the Arabs, if they too do not respond I shall 
approach the Quraysh, if they too do not respond I shall approach Banu 
Hashim, and if they too do not respond then I shall be alone (in believing 
in Allah). 



Volume 1, Parts 1.43.10 

v Affan Ibn Muslim informed us, Abu v Awanah informed us on the 
authority of v Umar Ibn Abi Salamah, he on the authority of his father, he 
on the authority of Abu Hurayrah: 

Verily the Prophet, may Allah bless him, said: I am commissioned for all 
mankind and in me the Prophets are sealed. 



Volume 1, Parts 1.43.11 

v Abd Allah Ibn Numayr al-Hamadani informed us on the authority of 
Mujalid Ibn Sa'id, he on the authority of v Amir, he on the authority of 
Jabir; he said: 

I heard the Apostle of Allah, may Allah bless him, saying: I am the seal of 
one thousand or more Prophets. 



Volume 1, Parts 1.43.12 

Ahmad Ibn Muhammad Ibn al-Walid al-Makki informed us, Muslim Ibn 
Khalid al-Zanji informed us; he said: Ziyad Ibn Sa'd related to me on the 
authority of Muhammad Ibn al-Munkadir and Safwan Ibn Sulaym, they 
on the authority of Anas Ibn Malik; he said: The Apostle of Allah, may 
Allah bless him, said; 

I am commissioned after the traces of eight thousand Prophets of whom 
four thousand were from Banu Israel. 



Volume 1, Parts 1.43.13 

Muhammad Ibn v Ubayd al-Tanafisi informed us: Burd al-Hariri 
informed us on the authority of Habib Ibn Abi Thabit; he said: The 
Apostle of Allah, may Allah bless him, said: 



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I am commissioned with the simple Hanifi system (of Ibrahim). 



Volume 1, Parts 1.43.14 

Sa'id Ibn Mansur informed us, 'Abd al-'Aziz Ibn Muhammad informed 
us on the authority of Muhammad Ibn al-'Ajlan, he on the authority of 
Qa'ga% he on the authority of Abu Salih, he on the authority of Abu 
Hurayrah; he said: The Apostle of Allah, may Allah bless him, said: 

I am commissioned to perfect the virtues. 



Volume 1, Parts 1.43.15 

Al-Fadl Ibn Dukayn related to us: Mis'ar related to us on the authority of 
Ma v bad Ibn valid; he said: The Apostle of Allah, may Allah bless him, 
said: 

Do you know I am mercy (personified), a gift, and I am raised for the rise 
of one nation and the downfall of others. 



Volume 1, Parts 1.43.16 

Wakf Ibn al-Jarrah informed us Al-A v mash informed us on the 
authority of Abu Salih; he said: The Apostle of Allah, may Allah bless 
him, said: 

people ! I am mercy (given to you) in gift. 



Volume 1, Parts 1.43.17 

Ma'n Ibn Tsa al-Ashja'i Informed us: Malik Ibn Anas informed us: 

That he had received (the information) that the Apostle of Allah, may 
Allah bless him, had said: I am commissioned only to perfect the virtures. 

Volume 1, Parts 1.43.18 

Muhammad Ibn v Umar related to us; he said: Ma'mar Ibn Rashid 
related to me on the authority of al-Zuhri, he on the authority of Sa'id 

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Ibn al-Musayyib, he on the authority of Abu Hurayrah; he said: The 
Apostle of Allah, may Allah bless him, said: 

I am commanded to fight the people till they profess: v There is no god but 
Allah'. So he who would profess, "there is no god but Allah', would be 
safe in respect of his property and person except what is due to Allah 
from him. Allah in a revelation in His book has referred to nation who 
were haughty. He said: When it was said to them: There is no god but 
Allah they showed haughtiness. 



Volume 1, Parts 1.43.19 

Muhammad Ibn Umar informed us; he said: v Abd al-Rahman Ibn Abi 
al-Mawali related to me on the authority of 'Abd Allah Ibn Muhammad 
Ibn ' Aqil, he on the authority of Jabir Ibn v Abd Allah; (second chain) he 
(Ibn Sa v d) said: [P. 129] Muhammad Ibn Hilal related to me on the 
authority of his father, he on the authority of Abu Hurayrah, he on the 
authority of the Prophet, may Allah bless him; he said: 

I am commanded to wage war against the people till they profess, 'there 
is no god but Allah'. When they profess they save their persons and 
property except what is due from them, and their reckoning will be with 
Allah. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

44. ACCOUNT OF THE DAY WHEN THE APOSTLE OF 
ALLAH, MAY ALLAH BLESS HIM, WAS COMMISSIONED 

(WITH PROPHETHOOD) 



Volume 1, Parts 1.44.1 

Muhammad Ibn Mu v awiyah al-Naysaburi informed us: Ibn Lahfah 
informed us on the authority of Khalid Ibn Abi Tmran, he on the 
authority of Hanash al-San v ani, he on the authority of Ibn v Abbas he said: 

Your Prophet was commissioned (with prophethood) on Monday. 



Volume 1, Parts 1.44.2 



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Musa Ibn Da'wud informed us: v Ali Ibn 'Abis al-Kufi informed us on the 
authority of Muslim, he on the authority of Anas; he said: 

The Prophet, may peace be on him, was commissioned (with 
prophethood) on Monday. 



Volume 1, Parts 1.44.3 

Muhammad Ibn 'Umar Ibn Waqid informed us; he said: Abu Bakr Ibn 
' Abd Allah Ibn Abi Sabrah related to me on the authority of Ishaq Ibn 
'Abd Allah Ibn Abi Farwah, he on the authority of Abu Ja v far; he said: 

The angel descended on the Apostle of Allah, may peace be on him, at 
Hira on Monday, seventeenth of Ramadan, and the Apostle of Allah was 
then forty years old. It was Gabriel who came down with a revelation to 
him. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

45. ACCOUNT OF THE COMING OF THE REVELATION 
TO THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM 

□ < 

Volume 1, Parts 1.45.1 

Abu Sufyan Muhammad Ibn Humayd al- v Abdi informed us on the 
authority of Ma'mar, he on the authority of Qatadah: 

Relating to Allah's words: "And we supported him with the holy 
Spirit" (Qur'an, 2:87); he said: Gabriel was meant. 

Volume 1, Parts 1.45.2 

Muhammad Ibn Umar informed us; he said: Ma'mar Ibn Rashid and 
Muhammad Ibn v Abd Allah related to me, on the authority of al-Zuhri, 
he on the authority of v Urwah, he on the authority of v Ayishah; she said: 

The beginning of the revelations to the Apostle of Allah, may Allah bless 
him, was in the form of true dreams. He did not have dream but it came 
to him like daybreak. She said: He remained in this condition as long as 
Allah willed. Solitude (khalwat) was liked by him; nothing was dearer to 

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him. He would retire to the cave of Hira taking provisions for several 
nights, after which he returned to his family. Then he would come to 
Khadijah to take the provisions again until the truth dawned on him 
while he was in the cave of Hira. 



Volume 1, Parts 1.45.3 

Muhammad Ibn v Umar informed us; he said: Ibrahim Ibn Isma'il Ibn 
Abi Habibah, related to me on the authority of Da'wud Ibn al-Husayn, he 
on the authority of v Ikrimah, he on the authority of Ibn v Abbas he said: 

When, at that time, the Apostle of Allah, may Allah bless him, was at 
Ajyad, he saw an angel, with one foot on the other, in the horizon, and 
calling: O Muhammad! I am Gabriel, Muhammadr! I am Gabriel. The 
Apostle of Allah, may Allah bless him, was terrified. [P. 130] Whenever 
he raised his head towards the heaven he saw him; so he returned hastily 
to Khadijah and conveyed this information to her. He said: O Khadijah ! 
by Allah, I never hated anything so much as idols and sooth-sayers, and I 
am afraid that I shall myself become a soothsayer. She said: my uncle's 
son, never ! Do not repeat this. Verily, Allah will not do this with you, 
because you fulfil (the obligation of) relationship, speak truth, return 
things entrusted to you and your character is noble. Then she went to 
Waraqah Ibn Nawfal and it was the first time that she approached him 
and told him what the Apostle of Allah, may Allah bless him, had 
conveyed to her. Thereupon Waraqah said: Verily, your uncle's son is 
truthful and verily, this is the beginning of his prophethood and that the 
Archangel (al-Namus al-Akbar) visits him. So, tell him that he should not 
think but good about himself. 



Volume 1, Parts 1.45.4 

'Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us on 
the authority of Hisham Ibn 'Urwah, he on the authority of 'Urwah: 
Verily, the Apostle of Allah, may Allah bless him, said: 

Khadijah, I see light and hear sounds and I fear I shall be a sooth- 
sayer. She said: Verily, Allah will not do it with you, son of v Abd Allah. 
Verily, you speak the truth, return things entrusted to you and fulfil 
(obligations of) relationship. 



Volume 1, Parts 1.45.5 



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Yahya lbn Abbad and v Affan Ibn Muslim informed us; they said: 
Hammad Ibn Salamah informed us; he said: Ammar Ibn Abi v Ammar 
informed us; (variation) Yahya Ibn v Abbad (only) said: Hammad Ibn 
Salamah said: I think (he narrated) on the authority of Ibn v Abbas: 

Verily, the Prophet, may Allah bless him, said: O Khadijah I hear sounds 
and see light and I fear I am mad. She said: son of v Abd Allah ! Allah 
will not do it with you. Then she approached Waraqah Ibn Nawfal and 
related (the incident) to him. He said: If he is true, then he is nomos as in 
the case of Moses. If I am alive, when he is commissioned (to 
prophethood) I shall support him, help him and believe in him. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

46. ACCOUNT OF WHAT PORTION OF THE QURAN WAS 
FIRST REVEALED TO HIM AND WHAT WAS SAID TO 

HIM, PEACE BE ON HIM 

■ i 

Volume 1, Parts 1.46.1 

Muhammad Ibn Umar informed us; he said: Ma'mar Ibn Rashid 
related, to me on the authority of al-Zuhri, he on the authority of 
Muhammad Ibn v Abbad Ibn Ja v far; he said: 

I heard some learned men saying: The first (verse) revealed to the 
Prophet, may peace be on him, was: 

Read: In the name of thy Lord who createth, 

Createth man from a clot, 

Read: And thy Lord is the Most bounteous, 

Who teacheth by the pen, 

Teacheth man that which he knew not". (Qur'an, 96:1-5) 

This is the beginning of the revelation, that came to the Prophet, may 
Allah bless him, on the day of Hira (i.e. the day of the first revelation); 
then followed the latter portion of the surah as Allah willed. 



Volume 1, Parts 1.46.2 

Hashim Ibn al-Qasim al-Kinani informed us, Shu v bah informed us on the 
authority of 'Amr Ibn Dinar, he on the authority of 'Ubayd Ibn v Umayr 
he said: 

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The first Surah that was revealed to the Prophet, may peace be on him, 
was: "Read; In the name of thy Lord who createth". (Qur'an, 96:1) 



Volume 1, Parts 1.46.3 

Muhammad Ibn Umar informed us; he said: Ibrahim [P. 131] lbn 
Muhammad lbn Abi Musa related to me on the authority of Dawud Ibn 
al-Husayn, he on the authority of Ibn Ghatfan Ibn Tarif, he on the 
authority of Ibn 'Abbas: 

Verily, after the first revelation to the Apostle of Allah, may Allah bless 
him, that came at Hira, it (the coming of revelations) remained 
suspended for a few days; since he did not see Gabriel, he was much 
grieved; he went to Thabir and at another time to Hira with the intention 
of throwing himself down. When the Apostle of Allah, may Allah bless 
him, was intending to do this from one of these mountains he heard a 
sound coming from the heaven. The Apostle of Allah, may Allah bless 
him, paused for a moment because of the thunderous sound, then he 
raised his head and lo ! it was Gabriel seated in a chair between the earth 
and the sky. He was saying: Muhammad! Thou art surely the Apostle 
of Allah, and I am Gabriel. The Apostle of Allah, may Allah bless him, 
returned, and Allah had cooled his eye and strengthened his heart; then 
revelations followed one after the other. 



Volume 1, Parts 1.46.4 

Muhammad Ibn Mus'ab al-Qarqasani informed us: Abu Bakr Ibn v Abd 
Allah Ibn Abi Maryam informed us: 

Verily, the Apostle of Allah, may Allah bless him, said: It was said to me: 
Muhammad ! your eyes should sleep and your ears should hear and 
your heart should be reminiscent (of Allah). 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

47. ACCOUNT OF THE AFFLICTION EXPERIENCED BY 

HIM (PROPHET), MAY ALLAH BLESS HIM, AT THE TIME 

OF THE COMING OF THE REVELATION 



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Volume 1, Parts 1.47.1 



'Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us: 
Qatadah and Hunmayd informed us on the authority of al-Hasan, he on 
the authority of Hittan Ibn ' Abd Allah al-Raqqashi, he on the authority 
of v Ubadah Ibn al-Samit: 

Verily, when revelation dawned upon the Prophet, may Allah bless him, 
he suffered much pain and his face turned dust-coloured. 



Volume 1, Parts 1.47.2 

Ubayd Allah Ibn Musa aKAbsi informed us: Isra'il informed us on the 
authority of Jabir, he on the authority of v Ikrimah; he said: 

When the revelation dawned upon the Apostle of Allah, may Allah bless 
him, he looked fatigued as if overcome by sleep. 



Volume 1, Parts 1.47.3 

Muhammad Ibn v Umar al-Aslami informed us: Abu Bakr Ibn 'Abd Allah 
Ibn Abi Sabrah informed us on the authority of Salih Ibn Muhammad, 
he on the authority of Abu Salamah Ibn v Abd al-Rahman, he on the 
authority of Abu Arwa al-Dawsi; he said: 

I witnessed the revelation coming to the Prophet, may Allah bless him, 
while he was riding his beast, it screamed and contracted its fore-legs, 
and I thought they would break. Sometimes it sat and sometimes it stood 
up straightening its fore-legs till the burden of the revelation was gone 
and the (Prophet) got down from it like a string of pearl. 



Volume 1, Parts 1.47.4 

Hujayn Ibn al-Muthanna informed us: 'Abd al-'Aziz Ibn 'Abd Allah Ibn 
Abi Salamah informed us on the authority of his uncle that the narration 
had reached him thus: 

Verily, the Apostle of Allah, may Allah bless him, used to say: The 
revelation dawns upon me in two ways-Gabriel brings it and conyeys to 
me as a man conveys to another man and that makes me restless. And it 
dawns upon me like the sound of a bell till it enters my heart and this 

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does not make me restless. 



Volume 1, Parts 1.47.5 

[P. 132) Ma'n Ibn 'Isa informed us: Malik Ibn Anas informed us on the 
authority of Hisham Ibn 'Urwah, he on the authority of his father, he on 
the authority of 'Ayishah: 

Verily, al-Harith Ibn Hisham said: Apostle of Allah ! how does 
revelation dawn upon you? The Apostle of Allah, may Allah bless him, 
said: Sometimes it dawns upon me in the form of the ringing of a bell, 
and that is very hard on me; (ultimately) it ceases and I remember what 
is said. Sometimes the angel appears to me and speaks and I recollect 
what he says. 'Ayishah said: I witnessed the revelation dawning upon him 
on an extremely cold day; when it ceased, I noticed that his forehead was 
perspiring. 



Volume 1, Parts 1.47.6 

'Abidah Ibn Humayd al-Taymi informed us; he said: Musa Ibn Abi 
v Ayishah related to me on the authority of Sa'id Ibn Jubayr, he on the 
authority of Ibn v Abbas; he said: 

When the revelation dawned upon the Prophet, may peace be on him, he 
felt its pressure. He (Ibn v Abbas) said: He (Gabriel) tutored him and he 
(Prophet) moved his lips lest he might forget it. Then Allah revealed to 
him: "Stir not thy tongue herewith to hasten is (to hasten to learn it); 
Lo ! upon Us (resteth) the putting together thereof and the reading 
thereof" Lo ! upon Us resteth that tree put together in thy breast; He said 
The reading thereof i.e., He will make him recite] "And when We read it, 
follow then the reading", [he (Ibn v Abbas) said: He (Allah) said: keep 
quiet]; Then lo ! upon Us (resteth) the explanation thereof," (Qur'an, 
75:16-19) i.e., We will explain it with thy tongue. He (Ibn v Abbas) said: 
This pleased the Apostle of Allah, may Allah bless him. 



Volume 1, Parts 1.47.7 

v Affan Ibn Muslim informed us: Abu v Awanah informed us: Musa Ibn 
Abi v Ayishah informed us, on the authority of Sa'id Ibn Jubayr, he on the 
authority of Ibn v Abbas: 



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Relating to Allah's words, v Stir not thy tongue herewith to hasten it, Lo ! 
upon Us (resteth the) putting together thereof and the reading thereof"; 
(Ibn v Abbas) said: The Apostle of Allah, may Allah bless bin), 
experienced great pain when the revelation dawned upon Him, so much 
so that he stirred his lips. Thereupon the High and the Mighty Allah 
revealed: "Stir not thy tongue herewith to hasten, Lo ! upon us (resteth) 
the putting together thereof and the reading thereof". 

The putting together in thy breast, then thou wilt read it. 

He (Allah) said: "And When We read it follow then the reading"; 

He (Allah) meant: Listen to it and keep quiet. 

He (Allah) said: "Then lo ! upon Us (resteth) the explanation thereof. 

"He (Allah) meant: Then lo ! upon Us (resteth) that you will read it. 

He (Ibn 'Abbas) said: The Apostle of Allah, may Allah bless him, 
listened to Gabriel whenever he came and when he left he read it as he 
was made to read. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

48. ACCOUNT OF THE PREACHING OF ISLAM BY THE 
APOSTLE OF ALLAH, MAY ALLAH BLESS HIM 



Volume 1, Parts 1.48.1 

Muhammad Ibn v Umar informed us: Jariyah Ibn Abi Imran informed us 
on the authority of 'Abd al-Rahman Ibn al-Qasim, he on the authority of 
his father; he said: 

The Apostle of Allah, may Allah bless him, was commanded to preach in 
full what was revealed to him by Allah and that he should call people 
towards Allah, which he did secretly for three years, till he was 
commanded to preach openly. 



Volume 1, Parts 1.48.2 

Hawdhah Ibn Khalifah informed us: v Awf informed us on the outhority 
of Muhammad: 

(Commenting on the verse), "And who is better in speech than him who 
prayeth unto his Lord and doeth right, and saith: Lo ! I am of those who 
surrender (unto Him)"; (Qur'an, 41:33) he said: He is the Apostle of 



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Allah, may Allah bless him. 



Volume 1, Parts 1.48.3 

[P. 133] Muhammad Ibn v Umar informed us; he said: Ma'mar lbn 
Rashid related to me on the authority of al-Zuhri; he said: 

The Apostle of Allah, may Allah bless him, preached Islam secretly and 
openly, so those from among the youth and the weak people embraced 
Islam whom Allah willed, till their number grew and the unbelievers 
among the Quraysh did not deny what he said. When he passed by their 
assemblies they would point to words him and say: This youth of Banu 
v Abd al-Muttalib talks of heaven. This state of affairs remained till Allah 
condemned their deities whom they adored beside Him and mentioned 
the perishing of their forefathers who had died as unbelievers. Then they 
looked askance at the Apostle of Allah, may Allah bless him, and turned 
hostile to him. 



Volume 1, Parts 1.48.4 

Muhammad Ibn v Umar informed us; he said: Ibrahim Ibn Isma'il Ibn 
Abi Habibah related to me on the authority of Dawud Ibn al-Hasayn, he 
on the authority of v Ikrimah, he on the authority of Ibn v Abbas he said: 

When the verse, "And warn thy tribe of near kindred," (Qur'an, 26:214) 
was revealed, the Apostle of Allah, may Allah bless him, ascended (the 
mountain of) al-Safa and said: people of the Quraysh ! Thereupon the 
Quraysh said: Muhammad calls (us) at (the mountain) al-Safa. They 
responded, assembled and said: Muhammad ! what is the matter? He 
said: Suppose, I inform you that there is an army behind this mountain, 
will you believe me? They said: Yes, since you have never been blamed, 
and we have never found you telling a lie. He said: So I warn you of a 
severe torment, be ready, Banu v Abd at-Muttalib! Banu v Abd Manaf! 
Banu Zuhrah! In this way he named all the branches of the Quraysh. 
(He added): Lo ! Allah has commanded me to warn my tribe of near 
kindered and lo ! I do not possess any worldly gains, nor a share in 
hereafter except that you say: There is no god but Allah. He (lbn v Abbas) 
said: Aba Lahab said: May you perish ! did you assemble us for this? 
Allah, the High, the Magnificent, revealed: "The power of Abu Lahab 
will perish" to the end of the Surah. (Qur'an, surah 111) 



Volume 1, Parts 1.48.5 



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Muhammad Ibn v Umar informed us; he said lbn Mawhab related to me 
on the authority of Ya v qub Ibn v Utbah; he said: 

When the Apostle of Allah, may Allah bless him, and those who were 
with him, presented Islam to the people and his mission became known at 
Makkah, some of them began to propagate it. Abu Bakr was propagating 
it secretly in one side. Sa'id Ibn Zayd was doing the same. 'Uthman was 
doing the same. 'Umar was preaching openly. Hamzah Ibn 'Abd al- 
Muttalib and Abu 'Ubaydah Ibn al-Jarrah were (also preaching). The 
Quraysh became furious. Their jealousy and enmity became open. Some 
of them openly turned hostile and the others secretly harboured a grudge 
in their bosoms, but pretended to be non-inimical to him. The persons, 
who were openly inimical to the Apostle of Allah, may Allah bless him, 
and his Companions were: 

Abu Jahl Ibn Hisham, Abu Lahab Ibn v Abd al-Muttalib, al-Aswad lbn 
'Abd Yaghuth, al-Harith Ibn Qays Ibn 'Adi the same who is known, as 
lbn al-Ghaytalah, Ghaytalah being his mother, al-Walid Ibn al- 
Mughirah, Umayyah and Ubbyyi sons of Khalaf, Abu Qays Ibn al-Fakih 
Ibn al-Mughirah, al-'As [P. 134] Ibn Wa'il, al-Nadr. Ibn al- Harith, 
Munabbih Ibn al-Hajjaj, Zuhayr Ibn Abi Umayyah, al-Sa'ib Ibn Sayfi, 
Ibn 'Abid, al-Aswad Ibn v Abd al-Asad, al-As Ibn Sa'id Ibn aKAs, al-As 
Ibn Hashim, 'Uqbah Ibn Abi Mu'ayt, Ibn al-Asda al-Hudhali who was 
turned out by al-Arwa (Bint v Abd al-Muttalib), al-Hakam Ibn aKAs and 
'Adi Ibn al-Hamra. 

It was because they were his neighbours. 

And those who were great enemies of the Apostle of Allah, may Allah 
bless him, were Abu Jahl, Abu Lahab and 'Uqbah lbn Abi Mu'ayt. 

v Utbah and Shay bah sons of Rabfah and Abu Sufyan Ibn Harb were his 
enemies, but they did dot speak ill of him. They were just like the other 
Quraysh. Ibn Sa'd said: None of them except Abu Sufyan and al-Hakam 
embraced Islam. 



Volume 1, Parts 1.48.6 

Muhammad Ibn Umar informed us: 'Abd al-Rahman Ibn Abi al-Zinad 
informed us on the authority of Hisham Ibn v Urwah, he on theauthority 
of bis father, he on the authority of 'Ayishah; she said: The Apostle of 
Allah, may Allah bless him, said: 



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I was between two bad neighbours, Abu Lahab and 'Uqbah Ibn Abi 
Mu'ayt. They brought excrements and threw it before my door and they 
brought offensive material and threw before my door. Then the Apostle 
of Allah, may Allah bless him, came out and said: Banu 'Abd Manaf! Is 
it the (courtesy) of a neighbour? Then he threw it away. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

49. ACCOUNT OF THE COMING OF THE QURAYSH TO 

ABU TALIS IN CONNECTION WITH THE PROPHET'S 

AFFAIR, MAY ALLAH BLESS HIM 



Volume 1, Parts 1.49.1 

Muhammad Ibn v Umar al-Aslami informed us; he said: Muhammad Ibn 
Lut al-Nawfali related to me on the authority of Awn Ibn v Abd Allah 
Ibn al-Harith Ibn Nawfal; (second chain) he (Ibn Sa'd) said; v Ayidh Ibn 
Yahya related to me on the authority of Abu al-Huwayrith; (third chain) 
he (Ibn Sa v d) said; Muhammad Ibn 'Abd Allah, the son of al-Zuhri's 
brother related to me on the authority of his father, he on the authority 
of v Abd Allah Ibn Tha v labah Ibn Su'ayr aKUdhri; their consolidated 
narration is: 

When the Quraysh witnessed the manifestation of Islam and saw the 
Muslims sitting round the Kabbah, they were bewildered. They went to 
Abu Talib, to whose presence they were admitted. Then they said: You 
are our chief and noble in descent; have you observed what these fools 
have done with your brother's son, by abandoning our deities, taunting 
us and belittling our intelligence? They had brought with them v Umarah 
Ibn al-Walid Ibn al-Mughirah about whom they said: We have brought a 
youth of the Quraysh who is handome, of noble descent, and a poet. We 
want to hand him over to you so that you may enjoy his support and 
inheritance and we request you to hand over your brother's son to us so 
that we may slay him. It will be a source of unity in the family and will 
bring happiness in the end. Abu Talib said: By Allah, you have not done 
justice to us; you want to hand over your son to me to be fed by me for 
you and hand over my brother's son to you to be killed. Is this justice to 
an humble and poor person? They said: Send for him, we will ask him to 
judge. [P. 135] Abu Talib sent for him. Thereupon the Apostle of Allah, 
may Allah bless him, came. He (Abu TAlib) said: my brother's son ! 
they are your uncles and are the leading men of your tribe, and they have 
come to ask for justice. The Apostle of Allah, may Allah bless him, said: 



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Speak, I (am ready to) hear. They said: Leave us and our deities, and we 
will leave you and your Lord. Abu Talib said: The (leaders of the) tribe 
have done justice to you, so accept it. The Apostle of Allah, may Allah 
bless him, said: Will you like to pledge your word to me, if I give this to 
you. By that word you will overpower Arabia and the part of Persia that 
adjoins it. Abu Jahl said: Verily, that word must be advantageous. By 
your father ! we will repeat it and ten others like it: He said: Say: There 
is no god but Allah. They grew angry and displeased and got up saying 
(among themselves): Keep fast to your deities, verily, that is our ultimate 
objective. It is said that the person who uttered these words was v Ugbah 
Ibn Abi Mu v ayt. They said: We will not approach him again and it is 
better if Muhammad is slain deceitfully. On the evening following that 
night, the Apostle of Allah, disappeared. Abu Talib and his uncles came 
to his dwelling but did not find him. He (Abu Talib) gathered the young 
men of Banu Hashim and Banu al-Muttalib, and said to them: Every one 
of you should take a sharp sword, and then follow me. When I enter the 
Ka'bah every young man of you should select one chief from among them 
including Ibn al-Hanzaliyah i.e., Abu Jahl; because if Muhammad is slain 
he cannot be ignorant of it (plot). The young men said: We will do it. In 
the meantime Zayd Ibn al-Harithah stepped in and saw Abu Talib in this 
condition. He (Abu Talib) said: Zayd ! have you seen my brother's son? 
He said: Yes, just now I was with him. Abu Talib said: I shall not enter 
my house unless I see him. Zayd went back hastily till he approached the 
Apostle of Allah, may Allah bless him, who was in a house near al-Safa 
talking to his Companions. He conveyed the news to him. The Apostle of 
Allah, may Allah bless him, came to Abu Talib. He said: my brother's 
son ! where had you been and were you all right? He said: Yes. He (Abu 
Taiib) said: Enter your house. The Apostle of Allah, may Allah bless him, 
entered (the house). When Abu Talib got up in the morning he came to 
the Prophet, may Allah bless him, caught him by hand and stood near the 
place where the Quraysh used to assemble, and the youth of Banu 
Hashim and Banu Muttalib were with him. Then he said: people of the 
Quraysh! Do you know what I intend to do? They said: No. He conveyed 
the news to them and said to the young men: Show what is in your hands. 
They showed; and lo ! everyone had a sharp sword. Then he said: Had 
you slain him (Prophet), none of you would have remained alive and you 
and we would have perished. They all ran away and the quickest to run 
was Abu Jahl. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

50. [P. 136] ACCOUNT OF THE FIRST HIJ RAH OF THE 
COMPANIONS OF THE APOSTLE OF ALLAH, MAY 



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ALLAH BLESS HIM, TO ABYSSINIA 

Volume 1, Parts 1.50.1 

Muhammad Ibn Umar informed us: Hisham Ibn Sa'd informed us on 
the authority of al-Zuhri; he said: 

When the number of the Muslims grew and the faith became known and 
the subject of common talk, the unbelievers of the Quraysh attacked, 
tortured and imprisoned them; they wanted to reconvert them. 
Thereupon the Apostle of Allah, may Allah bless him, said: Be scattered 
in the earth. They said: Where (are we) to go, Apostle of Allah? He 
said: That way, and pointed towards Abyssinia, and it was the dearest of 
lands to migrate to. Many Muslims migrated; some of them with their 
families and the others without them. Ultimately they reached Abyssinia. 



Volume 1, Parts 1.50.2 

Muhammad Ibn Umar informed us: Yunus Ibn Muhammad al-Zafari 
informed us on the authority of his father, he on the authority of a man of 
his tribe; (second chain) he (Ibn Sa v d) said: 'Ubayd Allah Ibn al- v Abbas 
al-Hudhali informed us on the authority of al-Harith Ibn al-Fudayl; they 
said: 

They (Muslims) migrated secretly and their number consisted of eleven 
men and four women, till they reached al-Shu v aybah. Some of them were 
riding while others were walking on foot. When they reached (the coast), 
luckily two boats of the merchants (were there); they boarded them, 
paying half a dinar each. Their migration took place in the month of 
Rajab in the fifth year after the commencement of prophethood of the 
Apostle of Allah, may Allah bless him. The Quraysh followed them; but 
when they reached the coast they had boarded (the boats); they did not 
find them. They (emigrants) said: We landed in Abyssinia where we got 
the best of neighbours, and were therefore in peace about our faith; we 
worshipped Allah and we were not hurt, nor we heard any word 
displeasing to us. 



Volume 1, Parts 1.50.3 

Muhammad Ibn 'Umar informed us; he said: Yunus Ibn Muhammad 
related to me on the authority of his father; (second chain) he (Ibn Sa v d) 
said: v Abd al-Hamid Ibn Ja v far related to me on the authority of 

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Muhammad Ibn Yahya Ibn Habban; he said: 

The name of the men and women (who migrated) are (I) 'Uthman Ibn 
' Affan) with his wife Ruqayyah, the daughter of the Apostle of Allah, 
may Allah bless him, (2) Abu Hudhayfah Ibn 'Utbah Ibn Rabfah with 
his wife Sahlah, the daughter of Suhayl Ibn ' Amr, (3) al-Zubayr Ibn al- 
v Awwam Ibn Khuwaylid Ibn Asad, (4) Mus'ab Ibn v Umayr Ibn Hashim 
Ibn Abd Manaf Ibn Abd al-Dar, (5) Abd al-Rahman Ibn Awf Ibn 
v Abd v Awf Ibn v Abd Ibn al-Harith Ibn Zuhrah, (6) Abu Salamah Ibn 
v Abd al-Asad Ibn Hilal Ibn v Abd Allah Ibn Makhzum with his wife Umm 
Salamah, the daughter of Abu Umayyah Ibn al-Mughirah, (7) 'Uthman 
Ibn Maz v un al-Jumahi (8) 'Amir Ibn Rabfah aKAnzi, the ally of Banu 
'Adi Ibn Ka v b with his wife Layla, the daughter of Abu Hathmah, (9) 
Abu Sabrah Ibn Abi Ruhm Ibn Abd alUzza al-'Amiri, [P. 137] (10) 
Hatib Ibn v Amr Ibn v Abd Shams, (11) Suhayl Ibn Bayda, a member of 
the tribe of Banu al-Harith Ibn Fihr, and (12) Abd Allah Ibn Mas'ud the 
ally of Banu Zuhrah. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

51. ACCOUNT OF THE CAUSES OF THE RETURN OF THE 
COMPANIONS OF THE PROPHET, MAY PEACE BE ON 

HIM, FROM ABYSSINIA 



i 



Volume 1, Parts 1.51.1 

Muhammad Ibn v Umar informed us; he said: Yunus Ibn Muhammad 
Ibn Fudalah al-Zafari related to me on the authority of his father; 
(second chain) he (Ibn Sa'd) said: Kathir Ibn Zayd related to me on the 
authority of al-Muttalib Ibn 'Abd Allah Ibn Hantab; they said: 

The Apostle of Allah, may Allah bless him, had seen his people departing 
from him. He was one day sitting alone when he expressed a desire: I 
wish, Allah had not revealed to me anything distasteful to them. Then the 
Apostle of Allah, may Allah bless him, approached them (Quraysh) and 
got close to them, and they also came near to him. One day he was sitting 
in their assembly near the Ka v bah, and he recited: "By the Star when it 
setteth", (Qur'an, 53:1) till he reached, "Have ye thought upon Al-Uzza 
and Manat, the third, the other". (Qur'an, 53:19-20) Satan made him 
repeat these two phrases: These idols are high and their intercession is 
expected. The Apostle of Allah, may Allah bless him, repeated them, and 
he went on reciting the whole surah and then fell in prostration, and the 



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people also fell in prostration with him. Al-Walid Ibn al-Mughirah, who 
was an old man and could not prostrate, took a handful of dust to his 
forehead and prostrated on it. It is said: Abu Uhayhah Sa'id Ibn al-'As, 
being an old man, took dust and prostrated on it. Some people say: It was 
al-Walid who took the dust; others say: It was Abu Uhayhah; while 
others say: Both did it. They were pleased with what the Apostle of Allah, 
may Allah bless him, had uttered. They said: We know that Allah gives 
life and causes death. He creates and gives us provisions, but our deities 
will intercede with Him, and in what you have assigned to them, we are 
with you. These words pricked the Apostle of Allah, may Allah bless him. 
He was sitting in his house and when it was evening, Gabriel, may peace 
be on him, came to him and revised the surah. Then Gabriel said: Did I 
bring these two phrases. The Apostle of Allah, may Allah bless him, said: 
I ascribed to Allah, what He had not said. 

Then Allah revealed to him: "And they indeed strove hard to beguile 
thee (Muhammad) away from that wherewith We have inspired thee, 
that thou shouldst invent other than it against Us; and then would they 
have accepted thee as a friend. 

And if We had not made thee wholly firm thou mightest almost have 
inclined unto them a little. 

Then had We made thee taste a double (punishment) of living and a 
double (punishment) of dying then hadst thou found no helper against 
Us. (Al-Qur'an, 17:73-75. This narration is not acceptable, because none of 
the first narrators is a Companion. For a detailed discussion see Shibli, 
Sirat al-Nabi, 1st edition, p. 176) 



Volume 1, Parts 1.51.2 

Muhammad Ibn Umar informed us; he said: Muhammad Ibn v Abd Allah 
related to me on the authority of al- Zuhri, he on the authority of Abu 
Bakr Ibn v Abd al-Rahman Ibn al-Harith Ibn Hisham; he said: 

This prostration became known to people till the news reached [P. 138] 
Abyssinia and the Companions of the Apostle of Allah, may Allah bless 
him, that the people of Makkah fell in protraction and joined Islam 
including al-Walid. Ibn al-Mughirah and Abu Uhayhah who prostrated 
behind the Prophet, may Allah bless him. The people said: When such 
persons have joined Islam, who else remains in Makkah? They said: Our 
relatives are dear to us. So they returned. When they were at a distance 
of one hour's walk from Makkah, they confronted some horsemen of 
Kinanah. They inquired about the Quraysh and their affairs. The 
horsemen said: Muhammad spoke well of their deities, so they followed 
him, but then they turned apostate. He began to abuse their gods and 

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they began to harm him. We left them in this struggle. They discussed 
that they should return to Abyssinia; but then they said: We have 
reached here, so let us enter (the town), see the Quraysh and visit our 
families and then return. 



Volume 1, Parts 1.51.3 

Muhammad Ibn v Umar informed us; he said: Muhammad Ibn v Abd 
Allah related to me on the authority of al-Zuhri, he on the authority of 
Abu Bakr Ibn 'Abd al-Rahman; he said: 

They entered Makkah and none entered it except under (some one's) 
protection; Ibn Masud stayed for a short time and returned to Abyssinia. 
Muhammad Ibn Umar said: They had left (Makkah) in the month of 
Rajab in the fifth year. There they remained in the months of Sha v ban 
and Ramadan. The incident of prostration took place in Ramadan, and 
they returned in Shawwal in the fifth year. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

52. ACCOUNT OF THE SECOND HIJRAH TO ABYSSINIA 



Volume 1, Parts 1.52.1 

Muhammad Ibn Umar Ibn Waqid al-Aslami informed us; he said: Sayf 
Ibn Sulayman related to me on the authority of Abu Nujayh; (second 
chain) he (Ibn Sa'd) said: v Utbah Ibn Jabirah al-Ashhali related to me on 
the authority of Ya v qub Ibn v Umar Ibn Qatadah he said: I heard an old 
man of Banu Makhzum relating that he heard Umm Salamah saying; 
(third chain) he (Ibn Said) said: v Abd Allah Ibn Muhammad al-Jumahi 
related to us on the authority of his father, he on the authority of v Abd al- 
Rahman Ibn Sabit; they said: 

When the Companions of the Prophet, may Allah bless him, returned to 
Makkah after the first hijrah, their people treated them harshly and their 
relatives were cruel to them; they suffered much torture and the Apostle 
of Allah, may Allah bless him, permitted them to go to Abyssinia a 
second time. Their second migration was very irksome and they suffered 
at the hands of the Quraysh much hardship; they tortured them because 
they were treated well by the Negus. v Uthman Ibn v Affan said: Apostle 
of Allah ! our first hijrah as well as this second one to Negus has been 
without your being with us. The Apostle of Allah, may Allah bless him, 

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said: You are migrating for Allah and for me; and you will have these 
two migrations at your credit. v Uthman said: Apostle of Allahe ! this is 
sufficient for us. The number of persons who migrated this time were 
eighty-three men and eleven women of the Quraysh and seven others. [P. 
139] The emigrants lived with the Negus in Abyssinia in congenial 
neighbourhood. When they heard of the hijrah of the Apostle of Allah, 
may Allah bless him, to al-Madinah, thirty-three men and eight women 
returned. Two men out of them died at Makkah, and seven were 
imprisoned at Makkah. Twenty-four of them participated in (the battle 
of) Badr. When it was the seventh year of the hijrah of the Apostle of 
Allah, may Allah bless him, to al-Madinah, the Apostle of Allah, may 
Allah bless him, wrote a letter to the Negus asking him to embrace Islam. 
The letter was dispatched by v Amr Ibn v Umayyah al-Damri. When the 
letter was read to him, he embraced Islam and said: I would have come 
to him if I could. The Apostle of Allah, may Allah bless him, wrote to him 
to wed him (the Prophet) to Umm Habibah Bint Abu Sufyan Ibn Harb; 
she had migrated to Abyssinia with her husband v Ubayd Allah Ibn 
Jahsh, who had turned Christian and had died. So the Negus wedded him 
to her and paid a dower of four hundred dinars to her. The person who 
acted her wakil was Khalid Ibn Sa'id Ibn al- v As. The Apostle of Allah, 
may Allah bless him, wrote to him to send those (of his Companions) who 
had remained there. He did accordingly and boarded them in two boats 
with v Amr Ibn Umayyah al-Damri. They landed at Bawla which is also 
known as al-Jar. Then they hired beasts and reached al-Madinah. There 
they learnt that the Apostle of Allah, may Allah bless him, was at 
Khaybar. They went to him and found that Khaybar was conquered. The 
Apostle of Allah, may Allah bless him, said to the Muslims to include 
them in (dividing) their shares (of booty). They did accordingly. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

53. ACCOUNT OF THE BLOCKADE BY THE QURAYSH OF 

THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, 
ALONG WITH THE BANU HASHIM IN A MOUNTAIN-PASS 



Volume 1, Parts 1.53.1 

Muhammad Ibn v Umar Ibn Waqid informed us; he said: Abu Bakr Ibn 
1 Abd Allah Ibn Abi Sabrah related to me on the authority of Isbaq Ibn 
v Abd Allah, he on the authority of Abu Salamah al-Hadrami, he on the 
authority of Ibn v Abbas; (second chain) Mu'adh Ibn Muhammad al- 
Ansari related to me on the authority of v Asim Ibn v Umar Ibn Qatadah; 
(third chain) Muhammad Ibn Abd Allah related to us on the authority of 

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al-Zuhri, he on the authority of Abu Bakr Ibn v Abd al-Rahman Ibn al- 
Harith Ibn Hisham; (fourth chain) he (Ibn Sa v d) said: v Abd Allah Ibn 
v Uthman Ibn Abi Sulayman Ibn Jubayr Ibn Mutim related to us on the 
authority of his father; their consolidated narration is; they said: 

When the news of the treatment of Ja v far and his companions by the 
Negus and his honouring them reached the Quraysh, it filled them with 
resentment, and they grew angry with the Apostle of Allah, may Allah 
bless him, and his Companions. They decided to assassinate the Apostle, 
of Allah, may Allah bless him, and they drew up a document against the 
Hashimites, to the effect that they would have no matrimonial relations 
with them, nor commercial connections, and would not mix with them. 
The person who drew up this document was Mansur Ibn v Ikrimah al- 
v Abdari. (Subsequently) his hands withered. They suspended the 
document inside the Ka v bah. [P. 140] Some of them said: It was in the 
custody of Umm al- Julas Bint Mukharribah al-Hanzaliyah, the maternal 
aunt of Abu Jahl. They blockaded Banu Hashim in the Shi'b of Abu 
Talib on the night when the new moon of Muharram of the seventh year 
after the call to the prophethood, was sighted. Banu al-Muttalib Ibn v Abd 
Manaf took refuge with Abu Talib in his mountain pass along with Banu 
Hashim. Abu Lahab joined the Quraysh and supported them against the 
Banu Hashim and Banu al-Muttalib. The Quraysh stopped food-grain 
and other necessaries (from reaching them). They (Hashimites etc.) did 
not come out except during the season (of pilgrimage), until the severity 
of the blockade became so intense that the screams of their children could 
be heard from behind the mountain pass. Some of the Quraysh were 
happy at this, while others felt sorry. (The latter) said: See, how Mansur 
Ibn v Ikrimah has suffered. They remained in the mountain pass for three 
years, then Allah revealed to His Apostle the affair of that document and 
also that the white ants had consumed that portion which related to 
cruelty and tyranny and had left what referred to Allah. 



Volume 1, Parts 1.53.2 

v Ubayd Allah Ibn Musa informed us: Isra'il informed us on the authority 
of Jabir, he on the authority of Muhammad Ibn v Ali and v Ikrimah; they 
said: 

Every thing in the document was consumed except: In Thy name Allah. 



Volume 1, Parts 1.53.3 

v Ubayd Allah Ibn Musa informed us, IsraMl informed us on the authority 

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of Jabir; he said: 



An old man of the Quraysh of Makkah, with whose grandfather was the 
document, related to me: Everything in the document except: In thy 
name Allah: was effaced. 

The narration is linked with the previous narration of Muhammad 
Ibn v Umar: The Apostle of Allah, may Allah bless him, mentioned this to 
Abu Talib; Abu Talib related it to his brothers. They went to the mosque 
(Ka'bah); Abu Talib said to the unbelieving Quraysh: Lo ! my brother's 
son has informed me, and he has never spoken a lie before me, that Allah 
made the white ants consume your document. They destroyed the portion 
relating to cruelty and persecution and there had remained the portion 
having the name of Allah. If my brother's son be true, then you should 
give up your evil intentions; and if he is a liar, I shall hand him over to 
you, and you may slay him or let him live. They said: You have done 
justice to us. They sent for the document and opened it, and Lo ! it was as 
the Apostle of Allah, may Allah bless him, had said. It fell down from 
their hands and their heads were lowered. Then Abu Talib said: Why 
should we be besieged and blockaded; the matter is now clear. Then he 
and his companions entered the Ka v bah through its curtains and prayed: 
Allah! support us against those who perpetrate cruelties on us, sever 
relationship with us and make lawful what is forbidden about us. Then 
they retired to the mountain-pass. Some of the Quraysh reproached them 
for preventing provisions reaching [P. 141] the Hashimites. Those were 
Mufim Ibn 'Adi, v Adi Ibn Qays, Zam v ah Ibn al-Aswad, Abu al-Bakhtari 
Ibn Hashim and Zuhayr Ibn Abi Umayyah. They put on their arms, and 
went to Banu Hashim and Banu al-Muttalib and asked them to return to 
their houses. They did accordingly. When the Quraysh noticed it, they 
were bewildered and they realized that they could not leave them without 
supporters. Their emergence from the mountain pass was in the tenth 
year. 



Volume 1, Parts 1.53.4 

v Ubayd Allah Ibn Musa informed us: IsriTil informed us on the authority 
of Jabir, he on the authority of Muhammad Ibn 'Ali; he said: 

The Apostle of Allah, may Allah bless him, and his people remained in 
the mountain pass for two years; and al-Hakam said: They remained 
there for three years. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 



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54. ACCOUNT OF THE CAUSES OF THE VISIT JOURNEY 
OF THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, 

TO AL-TAIF 



Volume 1, Parts 1.54.1 

Muhammad Ibn Umar informed us on the authority of Mubammad Ibn 
Salih Ibn Dinar, v Abd al-Rahman Ibn v Abd al- v Aziz and al-Mundhir Ibn 
v Abd Allah, he on the authority of some of his companions, he on the 
authority of Hakim Ibn Hiram; (second chain) he (Ibn Sa v d) said: 
Muhammad Ibn v Abd Allah related to us on the authority of his father, 
he on the authority of v Abd Allah Ibn Tha'labah Ibn Su v ayr; they said: 

v Abu Talib and Khadijah expired within a period of one month and five 
days between their deaths; thus two calamities befell the Apostle of Allah, 
may Allah bless him. He, therefore, stayed in his place, going out only 
rarely. The Quraysh had now apparently succeeded in what they had not 
succeeded so far, and had not even cherished any hopes. Abu Lahab 
received this information and came to him, and said Muhammad ! do 
what you like and what you were doing when Abu Talib was alive. By al- 
Lat ! no body will have access to you till I die. Ibn al-Ghaytalah abused 
the Prophet, may Allah bless him; so Abu Lahab approached him and 
abused him. He ran away crying: people of the Quraysh! Abu v Utbah 
has become apostate. When the Quraysh came to Abu Lahab, he said: I 
have not abandoned the faith of v Abd al-Muttalib, but I shall defend my 
brother's son if he is persecuted till he does what he wants. They said: 
Well done ! very good ! you have done justice to the demand of kinship. 
The Apostle of Allah, may Allah bless him, remained in this condition for 
several days. He used to go out and come back and no person from 
among the Quraysh interfered with him. They were afraid of Abu Lahab. 
'Uqbah Ibn Abi Mu'ayt and Abu Jahl Ibn Hisham came to Abu Lahab 
and said to him: Has your brother's son informed you where the abode of 
your father is? Abu Lahab said to him: Muhammad ! where is the 
abode of v Abd al-Muttalib? He said: Near his people. Abu Lahab went to 
them and said: I asked him and he has said: Near his people. They said: 
He believes, that he is in hell. Then he said: Muhammad ! will v Abd al- 
Muttalib enter the hell? The Apostle of Allah, may Allah bless him, said: 
Yes and whoever dies on what v Abd al-Muttalib died (i.e. in the faith of 
^Abd al-Muttalib) will enter hell. Thereupon Abu Lahab said: I shall not 
cease to be hostile to you till eternity, [P. 142] since you believe that v Abd 
al-Muttalib is in hell. He and the Quraysh began to treat him harshly. 



Volume 1, Parts 1.54.2 

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Muhammad Ibn v Umar informed us; he said: v Abd al-Rahman Ibn v Abd 
aKAziz related to me on the authority of Abu al-Huwayrith, he on the 
authority of Muhammad Ibn Jubayr Ibn Muf im; he said: 

When Abu Talib died, the Quraysh, turned hostile to the Apostle of 
Allah, may Allah bless him, and became bold in his opposition; so he 
went to al-Ta'if with Zayd Ibn Harithah; this happened a few days before 
the end of Shawwal of the tenth year from his being commissioned to 
prophethood. 

Muhammad Ibn v Umar giving another chain said: He stayed there 
for ten days and there was no leading person whom he did not approch 
and talk to. They did not respond and fearing that their youngmen 
(would respond), they said: Muhammad ! go from our city and proceed 
to the place where your mission has been accepted. They induced their 
foolish men to pelt him with stones till the feet of the Apostle of Allah, 
may Allah bless him, bled; Zayd Ibn Harithah shielded him. Ultimately 
he (Zayd) was wounded in his head. Thereupon the Apostle of Allah, may 
Allah bless him, returned to Makkah full of grief. Not a single man had 
responded to him except a woman. At Nakhlah, (Nakhlah al-Shdmiyah 
and al-Yamaniyah were two valleys at a distance of one night's journey 
from Makkah) he was offering his night prayers when a party of the genii 
consisting of seven members of Nasibin (Nasibin was the headquarter of 
the tribe ofRabi'ah) passed by him. They heard him reciting the Sarah al- 
Jinn (no. 72). The Apostle of Allah, may Allah bless him, was not aware 
of their presence till the verse, "And when We inclined toward thee 
(Muhammad) certain of the jinn, who wished to hear the 
Qur'an" (Qur'an, 46:29) was revealed to him. It refers to those jinn who 
inclined towards him at Nakhlah. He halted at Nakhlah for a few days. 
Zayd Ibn Harithah said: How will you enter there, referring to the 
Quraysh: they have banished you? He said: Zayd! verily, Allah will 
make for us a way in what you see, and verily Allah is the supporter of 
His faith and helper of His Prophet". Then he retired to Hira and sent a 
person (who was) a member of the khuza v ah to Mufim Ibn 'Adi (with 
the message): I came under your protection. He said: Yes. He called his 
sons and people and said: Put on your arms and take position near the 
pillars of the Ka v bah. I have promised protection to Muhammad. 
Thereupon the Apostle of Allah, may Allah bless him, entered (the town) 
with Zayd Ibn Harithah and approached the Ka v bah. Mufim Ibn v Adi 
stood on his steed and proclaimed: people of the Quraysh! I have taken 
Muhammad in my protection, so none should attack him. The Apostle of 
Allah, may Allah bless him, went to the Rukn (Black stone), kissed it and 
offered two rak'ahs of prayer and returned to his dwelling while Mufim 
Ibn v Adi and his sons were encircling him. 



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IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

55. ACCOUNT OF THE MIRAJ (ASCENSION), AND THE 
PRAYERS BEING MADE OBLIGATORY 

Volume 1, Parts 1.55.1 

Muhammad Ibn Umar informed us on the authority of Abu Bakr Ibn 
'Abd Allah Ibn Abi Sabrah and others [P. 143] of his preceptors; they 
said: 

The Apostle of Allah, may Allah bless him, used to pray to Allah to show 
him the paradise and the hell. On the night of Saturday, 27 Ramadan, 
eighteen months before Hijrah, while the Apostle of Allah, may Allah 
bless him, was sleeping alone in his house, Gabriel and Michael came to 
him and said: Come to (the place for which) you have prayed to Allah. 
Both of them took him between Maqam (Ibrahim) and Zamzam and 
there a ladder was brought. It was very beautiful to look at. They 
ascended to the heavens with him from sky to sky where he met the 
Prophets, till he reached Sidrah, and he was shown the heaven and the 
hell. The Apostle of Allah, may Allah bles*him, said: When I reached the 
seventh heaven I did not hear (any sound) except the creaking of pens; 
and five (daily) prayers were made obligatory. Gabriel (may peace be on 
him) came down and offered prayers with the Apostle of Allah, may 
Allah bless him, at their timings. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

56. ACCOUNT OF THE NIGHT JOURNEY OF THE 
APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, TO BAYT 

AL-MUQADDAS 



Volume 1, Parts 1.56.1 

Muhammad Ibn Umar al-Aslami informed us; he said: Usamah Ibn 
Zayd al-Laythi related to me on the authority of v Amr Ibn SlnTayb, he 
on the authority of his father, he on the authority of his f Amr's) grand- 
father; (second chain) he (Ibn Sa v d) said: Musa Ibn Ya v qub al-Zam v i 
related to me on the authority of his father, he on the authority of his 
(Musa's) grand-father, he on the authority of Umm Salamah; (third 
chain) Musa said: Abu al-Aswad related to me on the authority of 

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v Urwah, he on the authority of v Ayishah; (fourth chain) Muhammad Ibn 
v Umar said: Ishag Ibn Hazim related to me on the authority of Wahb Ibn 
Kaysan, he on the authority of Abu Murrah the mawla of v Aqil, he on the 
authority of Umm Hani daughter of Abu Talib (fifth chain) he (Ibn Sa v d) 
said: v Abd Allah Ibn Ja v far related to me on the authority of Zakariya 
Ibn v Amr, he on the authority of Abu Mulaykah, he on the authority of 
Ibn v Abbas and others; their consolidated narrations are: 

The Apostle of Allah, may Allah bless him, was taken by night on the 
seventeenth night of First Rabf before Hijrah, and one year before the 
blockade in the mountainpass of Abu Talib, to Bayt al-Muqaddas. The 
Apostle of Allah, may Allah bless him, said: I was mounted on a beast 
whose size was between a donkey and a mule, with two wings in its 
thighs, which came up to its hoofs and were set in them. When I went 
near it to ride, it became restive. Thereupon Gabriel placed his hand on 
its head and said: Buraq ! are you not ashamed of what you are doing? 
By Allah no servant of Allah has ridden you before Muhammad, more 
honoured in the sight of Allah. It felt ashamed till it was covered with 
sweat, and became calm; then I muounted it. It moved its ears, and the 
earth shrank to such an extent that its hoofs (seemed to touch its surface) 
at the end of the range of our sight, It had a long back and long ears. 
Gabriel accompanied me and he never lost touch with me nor did I till we 
reached Bayt al-Muqaddas; and al-Buraq reached its halting place. It 
was tied there and it was the place where the beasts [P. 144] of the 
Prophets were tied before the Apostle of Allah, may Allah bless him. He 
(Prophet) said: I saw the Prophets who had assembled there for me. I saw 
Abraham, Moses and Jesus and, I thought there must be some one to lead 
them (in prayers); Gabriel made me go forward till I offered prayers in 
front of them and inquired from them (about their mission). They said: 
We were commissioned with Unity (of Allah). 

Some of them (narrators) said: The Prophet, may Allah bless him, 
had disappeared that night, so the members of family of v Abd al-Muttalib 
went out to search him. Al- V Abbas went to Dhu Tuwa and began to 
shout: Mubammadp! Mubammad! The Apostle al Allah, may Allah 
bless him, said: I am here. He said: my mother's son! You have worried 
the people since the (beginning of the) night, where had you been? He 
said: I am coming from Bayt al-Muqaddas. He said: In one night? He 
said: Yes. He said: Did you experience anything which was not good? He 
said: I did not experience anything but good. Umm Hani said: He was 
taken on this journey from our house. He slept that night with us; he 
offered al- v Isha prayers, and then he slept. When it was pre-dawn we 
awoke him (to offer) morning (prayers). He got up and when he offered 
morning prayers he said: Umm Hani! I offered al-Isha prayers with 
you as you witnessed, then I reached Bayt al-Muqaddas and offered 
prayers there; then I offered morning prayers before you. After this he 



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got up to go out; I said to him: Do not relate this to the people because 
they will belie you and harm you. He said: By Allah I shall relate to them 
and inform them. They wondered at it and said: We have never heard a 
thing like this. The Apostle of Allah, may Allah bless him, said to 
Gabriel; Gabriel ! my people will not confirm it. He said: Abu Bakr will 
testify to it; and he is al-Siddiq. The narrator added: Many people who 
had embraced Islam and offered prayers went astray. (The Prophet 
continued,) I stood at al-Hijr, visualised Bayt al-Muqaddas and described 
its signs. Some of them said: How many doors are there in that mosque? I 
had not counted them so I began to look at it and counted them one by 
one and gave them information concerning them. I also gave information 
about their caravan which was on the way and its signs. They found them 
as I had related. Allah, the Almighty, the Great, revealed: "We appointed 
the vision which We showed thee as an ordeal for mankind". (Qur'an, 
17:63) He (Ibn Sa v d) said: It refers to the vision of the eye which he saw 
with the eye. 



Volume 1, Parts 1.56.2 

Hujayn Ibn al-Muthanna informed us: v Abd aKAziz Ibn v Abd Allah Ibn 
Abi Salamah informed us on the authority of v Abd Allah Ibn al-Fadl, he 
on the authority of Abu Salamah he on the authority of Abu Hurayrah; 
he said: 

The Apostle of Allah, may Allah bless him, said: I found myself in al-Hijr 
while the Quraysh were putting questions about my nocturnal Journey. 
They asked me about Bayt al-Muqaddas which I had not fully 
recollected, so I became nervous like which I had never been. Allah 
brought it before me and I was looking it what they were asking about; 
and so I informed them. I was shown the group of the Prophets and lo! 
Moses was standing and offering prayers, and lo ! he appeared to be 
hardworking as if he was a member of the tribe of (Azd) Shanu'ah, lo! 
v Isa Ibn Maryam was offering prayers standing, and the person most 
resembling him is v Urwah (P.145] Ibn Masud al-Thaqafi, and lo! Ibrahim 
was offering prayers standing and the person most resembling him is 
your companion, referring to himself. When it was the time of prayer I 
led them. When I had finished the prayers, a person said to me; O 
Muhammad ! it is Malik, the warden of hell, salute to him. I turned to 
him, and he was the first to offer me greetings (salam). 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

57. ACCOUNT OF THE DAW AH OF THE APOSTLE OF 



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ALLAH, MAY ALLAH BLESS HIM, TO THE TRIBES OF 
ARABIA DURING THE SEASONS (OF PILGRIMAGE) 

■ i 

Volume 1, Parts 1.57.1 

Muhammad Ibn Umar informed us; he said; Ayyub Ibn al-Nu'man 
related to me on the authority of his father, he on the authority of v Abd 
Allah Ibn Ka v b Ibn Malik; (second chain) he (Ibn Sa'd) said: Muhammad 
Ibn v Abd Allah related to us on the authority of al-Zuhri; (third chain) he 
(Ibn Sa v d) said: Muhammad Ibn Salih related to me on the authority of 
'Asim Ibn 'Umar Ibn Qatadah and Yazid Ibn Ruman and others; they 
said: 

The Apostle of Allah, may Allah bless him, remained concealed at 
Makkah in the first three years of his commission to prophethood. In the 
fourth year he declared it and invited the people to embrace Islam, 
continuing it for ten years. In every season (of pilgrimage) he used to 
approach the pilgrims at their halting places, v Ukaz, Majannah and Dhu 
al-Majaz, and asked them to protect him so that he might convey to the 
people the message of his Lord, and in return they would get a place in 
paradise. But he did not find anyone to support him or respond to his 
appeal. Again, he approached each tribe in its halting place saying: 
people ! say, there is no god but Allah; you will prosper and become 
masters of Arabia, and the Persians will surrender before you in 
humiliation, and if you believe you will become kings in paradise. Abu 
Lahab who followed him and would say: Do not obey him, since he has 
become a lying Sabi. Consequently they made the worst of retorts to the 
Apostle of Allah and maltreated him. They said: Members of your family 
and tribe know you well and they have not followed you. They talked 
with him and quarrelled with him. He would, however, invite them 
towards Allah and say: Allah ! if thou hadst willed they would not have 
been as they are. 

(The narrators say): The names of the tribes whom the Apostle of 
Allah, may Allah bless him, approached, and invited (to embrace Islam) 
and to whom he presented himself (for protection) were related to us. 
They were Banu Amir Ibn Sa v sa v ah, Muharib Ibn Khasafah, Fazarah, 
Ghassan, Murrah, Hanifah, Sulaym, 'Abs, Banu Nadr, Banu al-Bakka, 
Kindah, Kalb, al-Harith Ibn Ka v b, v Udhrah and al-Hadarimah. None of 
them responded to him. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 



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58. ACCOUNT OF THE INVITATION (DUA) OF THE 
APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, TO AL- 

AWS AND AL-KHAZRAJ 



Volume 1, Parts 1.58.1 

Muhammad Ibn Umar informed us; he said: Naff Ibn Kathir related to 
me on the authority of v Abd al-Rahman Ibn al-Qasim Ibn Muhammad, 
he on the authority of his father, he on the authority of v Ayishah; (second 
chain) he (Ibn Sa v d) said: Ishaq Ibn Ibrahim Ibn Abi Mansur related to 
us on the authority of Ibrahim Ibn Yahya Ibn Zayd Ibn Thabit, he on the 
authority of Umm Sa v d Bint Sa v d Ibn Rabi', (third chain) he (Ibn Sa'd) 
said: Dawud Ibn v Abd al-Rahman al- v Attar related to us on the authority 
of v Abd Allah Ibn v Uthman Ibn Khuthaym, he on the authority of Abu al- 
Zubayr, he on the authority of Jabir; (fourth chain), he (Ibn Sa'd) said: 
Hisham Ibn Sa'd related to us on the authority of Zayd Ibn Aslam, he on 
the authority of his father, he on the authority of v Umar Ibn al-Khattab; 
(fifth chain) he, (Ibn Sa v d) said: Usamah Ibn Zayd Ibn Aslam related to 
me on the authority of Abu Muhammad Nafi; he said; I heard Abu 
Hurayrah (saying), (sixth chain) he (Ibn Sa v d) said: v Ubayd Ibn Yahya 
related to me on the authority of Mu'adh Ibn RftVah Ibn Raff, he on the 
authority of his father, he on the authority of his (Mu'adh's) grand- 
father; (seventh chain) he (Ibn Sa'd) said: Muhammad Ibn Salih related 
to me on the authority of 'Asim Ibn v Umar Ibn Qatadah, he on the 
authority of Mahmud Ibn Labid; their consolidated narrations are; they 
said: 

The Apostle of Allah, may Allah bless him, remained at Makkah calling 
the tribes towards Allah and asking them every year, at Majannah, 
v Ukaz and Mina, to give him protection so that he might convey the 
message of his Lord and they in return might have an abode in paradise! 
None of the Arabian tribes responded to him. He was maltreated and 
abused till Allah willed to propagate His creed and support His Prophet 
and to fulfil what He had promised. So He led him (the Prophets) to a 
tribe of al-Ansar whom He wanted to honour. He (Prophet) approached 
one of them while they were shaving their heads. He sat by his side and 
called them to Allah and recited the Qur'an before them. They responded 
to the call of Allah and His Apostle. They hurried up, and beleived, 
confirmed, protected, supported and helped him. They had long eloquent 
tongues and sharp swords for men. There is a difference of opinion as to 
who was the first of al-Ansar to join the fold of Islam and to respond. 
They related: There was one man or two men. They have also related: 
There was none before the six (known). They have also related: The first 
to embrace Islam were (a group of) eight persons. We have stated all this 

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before. They mentioned that the first among al-Ansar to embrace Islam 
was Asad Ibn Zurarah and Dhakwan lbn v Abd Qays. They had gone to 
Makkah to get one of them be declared superior by v Utbah lbn Rabfah. 
He said to them: This almusalli (one who offers obligatory prayers) has 
diverted our attention from other affairs, and he believes that he is a 
messenger of Allah. He (Ibn Sa v d) said: Asad lbn Zurarah and Abu al- 
Haytham Ibn Al-Tayyihan were speaking of the unity of Allah in 
Yathrib. Dhakwan Ibn 'Abd Qays said to As'ad Ibn Zurarah when he 
heard the words of v Utbah: Leave him, this is your creed. So they went to 
the Apostle of Allah, may Allah bless him, and he asked them to embrace 
Islam, which they accepted. Then they returned to al-Madinah and As'ad 
met Abu al-Haytham Ibn al-Tayyihan and informed him of his joining 
the fold of Islam. He related to him the words of the Apostle of Allah, 
may Allah bless him, and to what he invited. Thereupon Abu al-Haytham 
said: I bear witness with you that he is the Apostle of Allah, and he 
embraced Islam. 

It is said that Raff Ibn Malik al-Zurqi' and Mu v adh lbn v Afra went to 
Makkah to perform v Umrah and they were informed of the affair of the 
Apostle of Allah, may Allah bless him. They went to him, and he asked 
them to embrace Islam; they joined the fold of Islam. In this way these 
two were the first to embrace Islam. They came to al-Madinah and the 
first mosque, where the Qur'an was recited, was the mosque of Banu 
Zurayq. 

It is said: The Apostle of Allah, may Allah bless him, came out from 
Makkah and passed by a group of the people of Yathrib, who had halted 
at Mina. They were eight; the members of Banu al-Najjar were, Mu'adh 
lbn v Afra and As'ad lbn Zurarah; the members of Banu Zurayq were, 
Rafi' lbn Malik and Dhakwan lbn 'Abd Qays; the members of Banu 
Salim were v Ubadah Ibn al-Samit and Abu v Abd al-Rahman Yazid Ibn 
Tha v labah; one member of v Abd al-Ashah was Abu al-Haytham Ibn al- 
Tayyihan, the ally of Balla; and one member of Banu 'Amr Ibn 'Awf was 
v Uwaym Ibn Sa'idah. The Apostle of Allah, may Allah bless him, 
preached Islam before them and they embraced it. The Apostle of Allah, 
may Allah bless him, said to them: Support me so that I may convey to 
the people the message of my Lord. They said: Apostle of Allah ! we 
will do it for Allah and His Apostle. You must know that we are 
disunited, being enemies of each other, nursing mutual hatred, and only a 
year back there was the war of Bu v ath, in which we fought and killed 
each other. If we remain so (undivided), there will be no united effort for 
you, so let us go to our tribes, may Allah bring peace amidst us, and we 
will wait on you at the next season (of pilgrimage). 

It is said: The Apostle of Allah, may Allah bless him, went out during 

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the season (of pilgrimage) and met six members of al-Ansar. He stood 
near them and asked: Are you the allies of the Jews? They said: Yes. 
Then he called them to Allah and preached Islam to them, and recited the 
Qur'an before them. They joined the fold of Islam; they are: from Banu 
al-Najjar; As'ad lbn Zurarah and v Awf Ibn al-Harith Ibn 'Afra; from 
Banu Zurayq Rafi lbn Hadidah, from Banu Haram Ibn Ka v b, 'Uqhah lbn 
v Amir Ibn Malik, from Banu Salamah was Qutbah lbn v Amir Ibn 
Hadidah, from Hasam Ibn Ka v b, Uqbah Ibn v Amir Ibn Nabi, and from 
Banu 'Ubayd Ibn v Adi Ibn Salamah, Jabir Ibn 'Abd Allah Ibn Ri'ab and 
none had preceded before them. 

Muhammad Ibn Umar said: It is the best proved of what we have 
heard and it is confirmed by the consensus of opinion. 



Volume 1, Parts 1.58.2 

Muhammad Ibn v Umar informed us; he said: Zakariya Ibn Zayd related 
to me on the authority of his father; he said: 

There are six persons, one of whom is Abu al-Haytham Ibn al-Tayyihan. 

Hereafter the narration is connected with the preceding one; they 
said: Then they came to al-Madinah and called upon their people to 
embrace Islam; he who liked it embraced Islam and there was not a 
single house of al-Ansar in which the Apostle of Allah, may Allah bless 
him, was not remembered. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

59. ACCOUNT OF FIRST AL-AQAB AH - THE TWELVE 

(PERSONS) 



About them (twelve persons) there is no difference (of opinion). 

Volume 1, Parts 1.59.1 

Muhammad Ibn v Umar informed us, he said: Muhammad Ibn Salih 
related to me on the authority of 'Asim Ibn v Umar Ibn Qatadah, he on 
the authority of Mahmud Ibn Labid; (second chain, he (Ibn Sa v d), said: 
Yunus Ibn Muhammad al-Zafari related to us on the authority of his 
father; (third chain) he (Ibn Sa v d) said: v Abd al-Hamid Ibn Ja v far related 

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to me on the authority of his father and Yazid Ibn Abu Habib; they 
related on the authority of Abu al-Khayr, he on the authority of v Abd al- 
Rahman Ibn v Usaylah al-Sunabihi, he on the authority of v Ubadah Ibn al- 
Samit; they said: 

It was in the year following the year in which the Apostle of Allah, may 
Allah bless him, had met the party of six members, that the party of 
twelve members met him, and the occasion is known as aKAqabah 
al-'Ula. They were: from the Banu al-Najjar were As'ad Ibn Zurarah 
v Awf and Mu v adh the two sons of al-Harith and their mother was v Afra; 
from the Banu Zurayq were Dhakwan Ibn v Abd Qays and Rafi' Ibn 
Malik; from the Banu v Awf Ibn al-Khazraj were v Ubadah Ibn al-Samit, 
and Abu v Abd al-Rahman Yazid Ibn Tha v labah; from the Banu v Amir 
Ibn v Awf was v Abbas Ibn v Ubadah Ibn Nadlah; from the Banu Salamah 
was v Uqbah Ibn v Amir Ibn Nabi; and from the Banu Sawad was Qutbah 
Ibn v Amir Ibn Hadidah. All these ten belonged to al-Khazraj and there 
were two persons of al-Aws. They were Abu al-Haytham Ibn al-Tayyihan 
of (the tribe of) Balla, an ally of Banu v Abd al-Ashhal, and v Uwaym Ibn 
SaMdah, a member of Banu 'Amr Ibn v Awf. They pledged support (to the 
Prophet) taking an oath, prescribed for women: "We will not associate 
partners with Allah, we will not steal, will not live in adultery, will not 
kill our children, will not calumniate knowingly and will not disobey 
commands". (Qur'an, 60:12) The Prophet of Allah said: If you fulfill, 
paradise will be for you, and as to those of you who fall short of it, it rests 
with Allah, that He may torment them and if He likes He may forgive 
them. Fighting had not been ordained upto that time. Then they returned 
to al-Madinah, and Allah manifested Islam. As'ad Ibn Zurarah used to 
call together in at-Madinah those who had embraced Islam. Al-Aws and 
al-Khazraj wrote to the Apostle of Allah, may Allah bless him: Send a 
reader of the Qur'an to teach us. He sent Mus v ab Ibn v Umayr aKAbdari 
to them. He lived with As'ad Ibn Zurarah and taught them to recite the 
Qur'an. Some of them (narrators) narrated that Mus v ab used to call 
them together. Then he (Mus v ab) came with seventy of them and met the 
Apostle of Allah, may Allah bless him, during the season (of pilgrimage). 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

60. ACCOUNT OF SECOND AL-AQABAH WHEN SEVENTY 

PERSONS OFFERED BAY AH TO THE APOSTLE OF 

ALLAH, MAY ALLAH BLESS HIM 

■ i 

Volume 1, Parts 1.60.1 

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Muhammad Ibn v Umar Ibn Waqid al-Aslami informed us; he said: 
Muhammad Ibn Yahya Ibn Sahl related to me on the authority of his 
father, he on the authority of his (Muhammad's) grandfather, he on the 
authority of Abu Burdah Ibn Niyar; (second chain) he (Ibn Sa v d) said: 
Usamah Ibn Zayd al-Laythi related to me on the authority of v Ubadah 
Ibn al-Walid Ibn 'Ubadah Ibn al-Samit, he on the authority of v Ubadah 
Ibn al-Samit; (third chain) he (Ibn Sa v d) said: v Abd Allah Ibn Yazid 
related to me on the authority of Abu al-Baddah Ibn v Asim, he on the 
authority of 'Abd al-Rahman Ibn 'Uwaym Ibn Sa'idah, he on the 
authority of his father; (fourth chain) he (Ibn Sa v d) said: 'Ubayd Ibn 
Yahya related to me on the authority of Mu'adh Ibn RftVah; (fifth chain) 
he (Ibn Sa v d) said: Ibn Abi Habibah related to me on the authority of 
Dawud Ibn al-Husayn, he on the authority of Abu Sufyan; (sixth chain) 
he (Ibn Sa v d) said: Ibn Abi Sabrah related to me on the authority of al- 
Harith Ibn al-Fadl, he on the authority of Sufyan Ibn Abi al- v Awja 
(seventh chain) he (Ibn Sa v d) said: Muhammad Ibn Salih related to me 
on the authority of v Asim Ibn v Umar Ibn Qatadah, and Yazid Ibn 
Ruman; their narrations are mixed up; (Dakhala hadith badihimfi 
hadithba'd) they said: 

When the period of pilgrimage set in, the Companions of the Apostle of 
Allah, may Allah bless him, who had embraced Islam, approached each 
other to obtain promises of going on pilgrimage and waiting on the 
Apostle of Allah, may Allah bless him. By that time Islam had become 
fully known in al-Madinah. Then a party of seventy or a man or two 
more emerged with a party of al- v Aws and al-Khazraj numbering five 
hundred persons. They came to the Apostle of Allah, may Allah bless 
him, at Makkah and greeted the Apostle of Allah, may Allah bless him. 
He promised to meet them at Mina during the days of al-Tashrig (i.e. 9 to 
12 Dhu al-hijjah) on the night of al-nafr al-awwal, (i.e. 12 Dhu al-hijjah) 
when the people had started dispersing. (He asked them to meet him) in 
the mountain pass to the right, which is below v Aqabah, when coming 
down from Mina, and where a mosque has been erected, and is at this 
time in existence. He had ordered them not to wake any sleeping person 
nor to wait for an absentee. He (Ibn Sa v d) said: 

After it was calm, the people reached there, single or in two's, and the 
Apostle of Allah, may Allah bless him, had reached the place before all 
others, accompanied by al-'Abbas Ibn v Abd al-Muttalib; besides him 
there was no one else with him. The first person who appeared before the 
Apostle of Allah, may Allah bless him, was Rafi' Ibn Malik al-Zurqi, then 
the rest of the seventy came. There were two women with them. As v ad 
Ibn Zurarah said: The first person to speak was al- v Abbas Ibn v Abd al- 
Muttalib. He said: people of al-Khazraj ! You have invited Muhammad 
to what you have invited him. Muhammad is the most respected person 

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in his kinsmen. By Allah, amidst us those who follow him (naturally) 
defend him, and those of us who do not follow him (also) defend him to 
maintain the honour of kinship. Muhammad has rejected (the offers of) 
all people other than you. If you are strong, forbearing, experienced in 
warfare and capable of facing the enmity of the Arabs who will strike at 
you as if by a single bow, then you think over the matter, consult among 
yourselves and do not be disunited; do every thing collectively; and the 
most direct speech is the best of speeches. Al Bara Ibn Ma'rur said: We 
have listened to what you have said: Had there been some other idea in 
our mind we would have expressed it. We mean to fulfil (our promises) 
and want truth, and we are ready to sacrifice our lives for the Apostle of 
Allah, may Allah bless him. He (Ibn Sa v d) said: 

The Apostle of Allah, may Alliih bless him, recited the Qur'an before 
them, and then he called them towards Allah and persuaded them to 
accept Islam, mentioning the object for which they had assembled. Al- 
Bara Ibn Ma'rur responded to him by accepting the faith and testified to 
his words. Then he said: Apostle of Allah! Take an oath of allegiance 
from us as we are a people belonging to a circle, who have inherited 
nobility from their ancestors. It is said: The first person to speak was 
Abu al-Haytham Ibn al-Tayyihan and he responded to what the Apostle 
of Allah, may Allah bless him, had preached to them. He testified to his 
words. They said: We shall accept him even though we lose our property 
and our noblemen are slain. They were talking in confusion. AK Abbas 
Ibn v Abd al-Muttalib who was holding the Apostle of Allah, may Allah 
bless him, by hand, said: Speak in a low tone because spies are watching 
us. Let your elders come forward so that we may discuss with them. 
Verily, we fear your own people will turn against you. When you have 
taken oath of allegiance go to your places. Then al-Bara Ibn Ma v rur 
made a speech and al- v Abbas Ibn v Abd al-Muttalib answered it, on which 
he (al-Bara) said: Apostle of Allah ! stretch your hand. So the first 
person who put his hand in the hand of the Apostle of Allah, may Allah 
bless him, was al-Bara Ibn Ma v rur. It is also said: The first person who 
put his hand in the hand of the Prophet was Abu al-Haytham Ibn al- 
Tayyihan. It is also said: It was As'ad Ibn Zurarah. Then all the seventy 
persons put their hands in his hands and pledged help. The Apostle of 
Allah, may Allah bless him, said: 

Verily, Moses chose twelve naqibs from the Israelites, (so twelve will be 
chosen from amongst you); none of you should grudge him who is chosen, 
because Gabriel choses for me. When he had chosen them, he said to 
them: You are the custodians of others like the Hawaris (Hawaris were 
the twelve apostles sent by Jesus to preach Christianity) of Jesus, son of 
Mary, and I am the custodian of my people. They said: Yes. When they 
had taken the oath of allegiance and the ceremony was over, Satan was 

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heard crying over al-'Aqabah in a loud voice: people of al-Akhshib 
(mountains of Makkah and Mina), do you know that Muhammad and his 
apostates have joined hands to fight with you. Thereupon the Apostle of 
Allah, may Allah bless him, said: Get to your camel saddles. Al- V Abbas 
Ibn 'Ubadah Ibn Nadlah said: O Apostle of Allah ! by Him Who 
commissioned you with truth, if you like it we are ready to fall on the 
people in Mina with our swords. None excep him had sword with him 
that night. The Apostle of Allah, may Allah bless Him, said: We are not 
commanded to do it (fight), so disperse and go to your camel-saddles. 
They dispersed and went to their camel-saddles. When it was morning a 
party of the elite and nobility of the Quraysh came and entered the camp 
(shfb) of al-Ansar and said: people of al-Khazraj ! (information) has 
reached us that you met our man last night and have promised him on 
oath to fight with us. By Allah, there is no tribe in Arabia, fighting 
against whom is more hateful to us than yours. He (Ibn Sa v d) said: 

Every one of the heathens of al-Khazraj began to swear by Allah that no 
such thing had happened and that they did not know of any such 
occurence. Ibn Ubayyi said: This is false; my people could not have 
ventured to do such a thing without taking my permission at Yathrib, 
and what prevented them from consultiug me here? When the Quraysh 
left the place, al-Bara Ibn Ma v rur departed, and on reaching Batn Yajaj 
he joined his people who were believers. The Quraysh had in the 
meantime begun pursuing them. They went in each direction, but did not 
go in the direction of al-Madinah. They had sent parties who found Sa'd 
Ibn v Ubadah. They tied his hand on his neck with a rope of the camel- 
saddle and began to beat him and dragged him, catching his hair which 
were long; ultimately they brought him to Makkah. Then Mufim Ibn 
'Adi and al-Harith Ibn Umayyah Ibn 'Abd Shams came there and got 
him released. When al-Ansar lost Sa'd Ibn 'Ubddah they talked about 
going out to recover him. In the meantime Sa v d appeared before them 
and all the people returned to al-Madinah. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

61. ACCOUNT OF THE STAY OF THE APOSTLE OF 

ALLAH, MAY ALLAH BLESS HIM, AT MAKKAH, FROM 

HIS BEING COMMISSIONED TO PROPHETHOOD TO THE 

HIJRAH 

■ i 

Volume 1, Parts 1.61.1 



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Anas Ibn v Iyad, Yazid Ibn Harun and v Abd Allah Ibn Numayr informed 
us; they said: Yahya Ibn Sa'id informed us on the authority of Sa'id Ibn 
al-Musayyib: 

Verily, the Apostle of Allah, may Allah bless him, received the (first) 
revelation of the Qur'an at the age of forty-three years and remained in 
Makkah (after it) for ten years. 



Volume 1, Parts 1.61.2 

Anas Ibn v Iyad informed us on the authority of Rabfah Ibn Abu v Abd al- 
Rahman, he on the authority of Anas Ibn Malik; he said: 

Verily, the Apostle of Allah, may Allah bless him, remained in Makkah 
for ten years. 



Volume 1, Parts 1.61.3 

v Ubayd Allah Ibn Musa and al-Fadl Ibn Dukayn informed us; they said: 
Sufyan informed us on the authority of Yahya Ibn Abi Kathir, he on the 
authority of Abu Salamah; he said: 'Ayishah and Ibn 'Abbas related to 
me: 

Verily, the Apostle of Allah, may Allah bless him, remained in Makkah 
for ten years, during which period the Qur'an was revealed to him, and 
he stayed at al-Madinah (also) for ten years. 



Volume 1, Parts 1.61.4 

Musa Ibn Dawud informed us, saying: Ibn Lahfah informed us on the 
authority of Yazid Ibn Abi Habib: 

Verily, the Prophet, may Allah bless him, remained in Makkah for ten 
years and left it in the month of Safar and arrived at al-Madinah in the 
month of the First Rabi\ 



Volume 1, Parts 1.61.5 

Yahya Ibn v Abbad and v Affan Ibn Muslim informed us; they said: 
Hammad Ibn Salamah informed us; "Ammar Ibn Abi Ammar the mawla 

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of Banu Hashim informed us on the authority of Ibn v Abbas; he said: 

The Apostle of Allah, may Allah bless him, remained in Makkah for 
fifteen years (out of which) for seven years he perceived effulgence and 
(divine) light and heard sounds; and for eight years he received 
revelations. v Affan added in his narration that he stayed at al-Madinah 
for ten years. 



Volume 1, Parts 1.61.6 

v Abd Allah Ibn Numayr informed us: Al- v Ala Ibn Salih informed us on 
the authority of al-Minhal Ibn v Amr, he on the authority of Sa'id Ibn 
Jubayr; (he said): Verily, a man came to Ibn 'Abbas and said: 

The Apostle of Allah, may Allah bless him, received revelations for ten 
years at Makkah and for ten years at al-Madinah. He said: Who says this 
thing? Revelations dawned upon him at Makkah for fifteen years or 
more. 



Volume 1, Parts 1.61.7 

Isma'il Ibn Ibrahim al-Asadi informed us on the authority of Abu Raja; 
he said: 

I heard al-Hasan, and he recited: "And it is a Qur'an that We have 
divided, that thou mayst recite it unto mankind at intervals, and We have 
revealed it by successive revelations". (Qur'an, 17:106) He (Ibn v Abbas) 
said: Allah revealed the Qur'an in parts in succession, one part before the 
other, since He knew it will last for ever among the people. It has reached 
us that between its first and last parts there was a difference of eighteen 
years. It was being revealed at Makkah for eight years before migration 
to al-Madinah, and for ten years there. 



Volume 1, Parts 1.61.8 

Rawh Ibn v Ubadah informed us: Hisham Ibn Hassan informed us on the 
authority of v Ikrimah, he on the authority of Ibn v Abbas; he said: 

The Apostle of Allah, may Allah bless him, stayed at Makkah, after he 
had been commissioned (to prophethood) for thirteen years (during 
which) he was receiving revelations, and then he was commanded to 

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migrate. 



Volume 1, Parts 1.61.9 

Rawh lbn 'Ubadah informed us: Zakariya Ibn Ishaq informed us on the 
authority of v Amr Ibn Dinar, he on the authority of Ibn v Abbas; he said: 

The Apostle of Allah, may Allah bless him, stayed at Makkah for thirteen 
years. 



Volume 1, Parts 1.61.10 

Kathir Ibn Hisham, Musa Ibn Dawud and Musa Ibn Isma'il informed us; 
they said: Hammad Ibn Salamah informed us on the authority of Abu 
Hamzah; he said: 

I heard Ibn v Abbas saying: The Apostle of Allah, may Allah bless him, 
stayed at Makkah for thirteen years, (while he) was receiving revelation. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

62. ACCOUNT OF THE GIVING OF PERMISSION BY THE 

APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, TO 

MUSLIMS FOR MIGRATION TO AL-MADINAH 



Volume 1, Parts 1.62.1 

Muhammed Ibn v Umar al-Aslami informed us; he said: Ma v mar Ibn 
Rashid related to me on the authority of al-Zuhri, he on the authority of 
Abu Umamah Ibn Sahl Ibn Hunayf and 'Urwah, (the latter) on the 
authority of v Ayishah; they (Abu v Umamah and 'Urwah) said: 

When the party of seventy persons returned, the Apostle of Allah, may 
Allah bless him, was much pleased that Allah had provided him with 
supporters and had helped him through men of martial spirit and valour. 
In the meantime the unbelievers had intensified their tyranny on 
Muslims since they had learnt of their migration. Consequently they had 
rendered their life miserable. They committed cruelties and showered 
abuses which they had not yet used. The Companions of the Apostle of 
Allah, may Allah bless him, complained to him and asked him to permit 

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them to migrate. He said: I have been shown the place of your migration 
I have been shown a tract of moorland full of date-palms between two 
stony places. Had al-Sarat been the place of date-palms and moorland, I 
would have said it was this. He waited for a few days and looked happy 
when he came to his Campanions and said: I have been informed of the 
place of your migration; it is Yathrib; he who likes may go to it. The 
people began preparations helping and supporting each other and 
keeping it a secret. The first person from among the Companions of the 
Apostle of Allah, may Allah bless him, to arrive at al-Madinah was Abu 
Salamah Ibn v Abd al-Asad. After him came 'Amir Ibn Rabi'ah with his 
wife Layla Bint Abi Hathmah. She was the first woman to arrive at al- 
Madinah. Then the Companions of the Apostle of Allah, may Allah bless 
him, came in a group. They stayed in the houses of Ansars who provided 
them with shelter and supported and helped them. Salim the mawla of 
Abu Hudhayfah used to lead the Muhajirs in prayer at Quba before the 
arrival of the Apostle of Allah, may Allah bless him. When the Muslims 
came out to migrate to al-Madinah, the Quraysh behaved rabidly 
towards them, fought them and became angry with those of their young 
men who had left. 

The Ansars after having offered hay'ah to the Apostle of Allah, may 
Allah bless him, at aKAqabah on the second occasion, had retired to al- 
Madinah. After the first batch of immigrants had reached Quba, some of 
them (Ansars) came to Makkah and then migrated with the companions; 
they are known as Immigrant Ansars. (Muhajrun Ansariyun, they had 
come to Makkah to return to al-Madinah as muhajirs, so that they might 
get the reward ofhijrah.) Their names are Dhakwan Ibn v Abd Qays, 
'Uqbah Ibn Wahb Ibn Kaldah, al-'Abbas Ibn Ubadah Ibn Nadlah and 
Ziyad Ibn Labid. (Subsequently) all the Muslims migrated to al-Madinah 
and none remained at Makkah, except the Apostle of Allah, may Allah 
bless him, Abu Baker and v Ali, besides those who were imprisoned or 
were ill or too weak to migrate. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts I 

63. ACCOUNT OF THE DEPARTURE OF THE APOSTLE 
OF ALLAH, MAY ALLAH BLESS HIM, AND ABU BAKR, ON 

HIJRAH TO AL-MADTNAH 

■ i 

Volume 1, Parts 1.63.1 

Muhammad Ibn v Umar informed us; he said: Ma'mar related to me on 
the authority of al-Zuhri, he on the authority of v Urwah, he on the 

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authority of v Ayishah; (second chain) he (Ibn Sa v d) said: Ibn Abi 
Habibah related to me on the authority of Dawud Ibn al-Husayn Ibn Abi 
Ghatfan, he on the authority of Ibn 'Abbas; (third chain) he (Ibn Sa v d) 
said: Qudamah Ibn Musa related to me on the authority of v Avishah Bint 
Qudamah; (fourth chain) he (Ibn Sa'd) said: v Abd Allah Ibn Muhammad 
Ibn v Umar Ibn v Ali Ibn Abi Talib related to me on the authority of his 
father, he on the authority of 'Ubayd Allah Ibn Abi Raff, he on the 
authority of v Ali; (fifth chain) he (Ibn Sa'd) said: Ma'mar related to me 
on the authority of al-Zuhri, he on the authority of ' Abd al-Rahman Ibn 
Malik Ibn Ju v shum, he on the authority of Suraqah Ibn Ju v shum; their 
narrations are mixed up; they said: 

When the infidels found that the Companions of the Apostle of Allah, 
may Allah bless him, had sent their children and descendants to al-Aws 
and al-Khazraj, they realised that they were resourceful people 
possessing martial spirit, so they began to entertain fears of the departure 
of the Apostle of Allah, may Allah bless him. They assembled in the Dar 
al-Nadwah and none of them who had prudence and sagacity abstained 
from attending the meeting and expressing his opinion about this matter. 
Iblis attended the meeting in the guise of an old man of Najd and his 
sword was hanging by his side. They discussed the affair of the Apostle of 
Allah, may Allah bless him and every one gave his opinion; Iblis rejected 
each in turn, not approving any of them. 'At length Abu Jahl said: Let us 
select a dexterous and sturdy person from every tribe of the Quraysh and 
supply him with a sharp sword, and all of them should strike him 
simultaneously. The blood feud will thus be shared by all of them, and 
Banu 'Abd Manaf will not be in a position to decide what to do. He (Ibn 
Sa v d) said: The Najdi said: The excellent opinion of this youth is from 
Allah ! this is the real opinion, and there is no other better than this! 
They agreed on this and dispersed. Gabriel came to the Apostle of Allah, 
may Allah bless him, and revealed this information and asked him not to 
sleep in his bed that night. The Apostle of Allah, may Allah bless him, 
went to Abu Bakr and said: Allah has permitted me to set out. 
Thereupon Abu Bakr said: (What about my) accompanying you, 
Apostle of Allah! The Apostle of Allah, may Allah bless him, said: Yes. 
Abu Bakr said: My father and mother be sacrificed for you ! take one of 
these two beasts of burden. The Apostle of Allah said: (I shall take it after 
paying) the price. Abu Bakr had purchased them from the flock of Banu 
Qushayr for eight hundred dirhams. The Apostle of Allah, may Allah 
bless him, took one of them; it was (named) al-Qaswa. 

He (Prophet) asked v Ali to sleep in his bed that night. 'Ali passed the 
night there, having covered (himself) with the red Hadrami sheet in 
which the Apostle of Allah, may Allah bless him, used to sleep. A group 
of the Quraysh assembled there and began peeping through the crevices 

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in the door, and sat in ambush with the intention of (seizing him by) his 
clothes. They were consulting as to which of them was to attack the 
person sleeping in the bed. (In the meantime) the Apostle of Allah, may 
Allah bless him, came out, and they were sitting at the door; he took a 
handful of dust and sprinkled at their heads and recited: 

"Yasin. By the wise Qur'an. Lo ! thou art of those sent. On a straight 
path. A revelation of the Mighty, the Merciful, That thou mayst warn a 
folk whose fathers were not warned, so they are heedless. Already hath 
the word proved true of most of them, for they believe not. Lo ! We have 
put on their necks carcans reaching unto the chins, so that they are made 
stiff necked. And We have set a bar before them and a bar behind them, 
and (thus) have covered them so that they see not. Whether thou warn 
them or thou warn them not, it is alike for them, for they believe not". 
(Qur'an, 36:1-10) 

The Apostle of Allah, may Allah bless him, passed by then. Then a 
person said: What are you waiting for? They said: (For) Muhammad. He 
said: You are disappointed and have suffered a loss. By Allah, he passed 
by you and sprinkled dust at your heads. They said: By Allah ! we did 
not notice him. They stood up, removing dust from their heads; they were 
Abu Jahl, al-Hakam Ibn Abi al-'As, Ugbah Ibn Abi Mu'ayt, al-Nadr Ibn 
al-Harith, Umayyah Ibn Khalaf, Ibn al-Ghaytalah, Zam v ah Ibn al- 
v Aswad, Tu'aymah Ibn v Adi, Abu Lahab, Ubayyi Ibn Khalaf and Nubayh 
and Munabbih, sons of al-Hajjaj. When it was morning, v Ali got up from 
his bed. They enquired from him about the Apostle of Allah, may Allah 
bless him. He said: I have no information. The Apostle of Allah, may 
Allah bless him, went to the house of Abu Bakr and stayed there in the 
night; at last they set out, went to the cave of Thawr and entered it. A 
spider span, cobweb, some parts of which covered others. The Quraysh 
made a frantic search for the Apostle of Allah, may Allah bless him. They 
even came to the entrance of the cave, but some one among them said: 
Verily, spiders haunt this place trom before the birth of Muhammad; and 
they returned. 



Volume 1, Parts 1.63.2 

Muslim Ibn Ibrahim informed us: Awn Ibn v Amr al-Qaysi, brother of 
Riyah al-Qaysi informed us: Abu Mus v ab al-Makki informed us; he said: 

I went to Zayd Ibn Arqam, Anas Ibn Malik and al-Mughirah Ibn 
SlnTbah and heard them talking among themselves: The Prophet, may 
Allah bless him, passed the night in the cave. Allah commanded a tree to 
grow in front of the Prophet, may Allah bless him, which concealed him. 
(Similarly) Allah commanded the spider which span its cobweb and thus 

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concealed him. (In the same way) Allah commanded two wild pigeons, 
and they began to live at the mouth of the cave. The youth of the Quraysh 
one person from each tribe with their sword, clubs and sticks approached 
(the cave), and they were only (at a distance of) forty cubits from the 
Prophet, may Allah bless him; the first among them noticed the two 
pigeons, and so he withdrew. His companions said to him: Why did you 
not look into the cave? He said: I noticed two wild pigeons at the mouth 
of the cave, from which I concluded that there was none inside it. He (lbn 
Sa'd) said: The Prophet, may Allah bless him, had heard his voice and 
realized that Allah had kept them away. Then the Prophet, may Allah 
bless him, wished good for them (pigeons) and in reward they were 
shifted to the sanctuary of Allah (the Ka'bah). 

The narration is in continuation of the previous one; they said: Abu 
Bakr had a flock of goats and v Amin lbn Fuhayrah used to graze them. 
He used to bring the flock of goats to them by night and they used to milk 
them. In the morning he got, mixed up with the people. 'Ayishah said: 
We prepared nice provision and put it in a vessel, and Asma Bint Abi 
Bakr cut her waistband into pieces and tied it with one and closed the 
mouth of the water-bag with another; since then she was called "she of 
two waist-bands". (Dhu al-Nataqayn) The Apostle of Allah, may Allah 
bless him, and Abu Bakr, passed three nights in the cave, and v Abd Allah 
Ibn Abi Bakr stayed with them in the night. Abu Bakr hired a man of 
Banu al-Duwil to lead them by unfrequented routes. His name was v Abd 
Allah Ibn Urayqit, and he was a unbeliever, but they trusted him, and set 
out. v Amir Ibn Fuhayrah accompanied them. While v Abd Allah Ibn 
Urayqit led them he recited rajaz. The Quraysh did not know whither the 
Apostle of Allah, may Allah bless him, had gone, till they heard the voice 
of a Jinn from the lower Makkah, whose body was not visible. May Allah, 
the Lord of the people, confer the best reward on the two Companions, 
who had a nap in the tent of Umm Ma v bad. They alighted there with 
virtue and departed; he succeeded who became the Companion of 
Muhammad. 



Volume 1, Parts 1.63.3 

Al-Harith informed us; (second chain) he (lbn Sa v d) said: More than one 
of my masters (ashab) related to me, that is, Muhammad Ibn al- 
Muthanna al-Bazzaz and others; they said: Muhammad Ibn Bishr Ibn 
Muhammad al-Wasiti whose patronymic was Abu Ahmad al-Sukkari 
informed us: v Abd al-Malik Ibn Wahb al-Madhhaji informed us on the 
authority of al-Hurr Ibn al-Sayyah, he on the authority of Abu Ma v bad 
al-Khuza v i: 



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Verily, the Apostle of Allah, may Allah bless him, migrated from Makkah 
to al-Madinah along with Abu Bakr; 'Amir Ibn Fuhayrah, the mawla of 
Abu Bakr and their guide v Abd Allah Ibn Urayqit al-Laythi; they passed 
by the tents of Umm Ma v bad al-Khuza v i, who was stout and sturdy and 
kept herself covered. She sat in front of her tent providing food and 
water (to the people). They asked her to sell some dates and meat to 
them. But there was nothing with her because the people were suffering 
from famine and drought. She said: If we had something with us, you 
would not have gone without hospitality. Thereupon the Apostle of Allah, 
may Allah bless him, noticed a goat tied in a corner of the tent. He said: 
Umm Ma v bad! what about this goat? She said: It has remained behind 
the flock because it is weak. He said: Does it give milk? She replied: It is 
too weak (to give any milk). He said: Will you permit me to milk it? She 
said: My father and mother be sacrificed for you, I do permit, if you find 
any milk with it. The Apostle of Allah, may Allah bless him, asked the 
goat to be brought before him and touched its udder and recited in the 
name of Allah, Allah! Bless her through this goat. He (Ibn Sa v d) said: It 
(goat) stretched its legs, its udder became saturated (with milk), which it 
yielded. Then he (Prophet) asked for a large utensil which could contain 
milk sufficient for all of them. He milked the goat and there were foams 
in it. He, then, made her drink till she drank to satisfiction and then he 
made his Companions drink till they too were satisfied; and he, may 
Allah bless him, drank the milk in the end. He (Ibn Seel) said: He (the 
Prophet) remarked that the person who provides the drink (saqi) should 
take in the end. Then they drank a second time and were satisfied. Then 
he milked it again and gave it to her. Then they set out. After a short time 
her husbaned Abu Ma v bad came in leading his goats which were feeble, 
lean and thin without fat. When he saw the milk he was surprised. He 
said: Where from did you get this milk, in spite of the fact that there was 
no goat in the house capable of yielding it? She said: By Allah, this is due 
to a blessed man of this description who passed by us. He said: I belive he 
is the some person of the Quraysh tribe who is being pursued, so give his 
detailed description, Umm Ma v bad. She said: I noticed a man whose 
cleanliness was manifest, whose face was bright and lustrous, whose 
habits were nice, who was not a glutton, who was free from the blemish of 
a short neck and small skull, who was handsome, having black eyes and 
thick eye-lashes, whose voice was distinct, whose eyes were large with 
black spots (pupils), very black, and white spot (apple), very white, whose 
eyebrows were thick and whose neck was high and whose beard was 
profuse. When he was quiet, he commanded respect and when spoke, the 
beauty of his speech became express. His speech was like a string of 
pearls, and very sweet. The last words uttered by him were neither brief, 
suppressing the sense, nor superfluous and unnecessary. From a distance 
his voice was very clear and he appeard handsome, and when he was 
close, he became sweet and more handsome. His stature was not too tall 
nor too short, it was middle sized. He was the loveliest of all the three to 

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look at, and most honoured of them. His Companions were surrounded 
him. When he spoke, they lent their ears to his words, and when he 
commanded, every one obeyed it. He was neither frowning nor 
loquacious. He (Abu Ma'bad) said: By Allah ! he was the Qurayshite 
whose affair has been mentioned to us. Umm Ma v bad ! if I had 
witnessed him, I would have asked him to accompany him and I shall do 
it if get an opportunity: 

In the morning a loud voice was heard in Makkah between the earth 
and the heaven. The speaker, was not visible. He recited. 

May the Lord of the people grant good reward to the two 
Companions who stayed in the tents of Umm Ma'bad. 

They alighted in this land and set out from here and he who became 
the Companion of Muhammad would have salvation. 

people of Qusayyi what happened to you that Allah did not make 
you do that which you could get good reward and authority. 

Ask your sister about her goat and the utensil, and if you ask (even) 
the goat, it will give answer to you. 

He called her with a dry goat which yeilded him milk with foam and 
fat. 

He left it there yielding milk, so that those who came, passed by and 
stayed there might be satiafed. 

In the morning the people were in search of the Prophet. They 
entereled the tents of Umm Ma'bad till they joihed the Prophet, may 
Allan bless him. 

He (lbn Sa v d) said: Hassan Ibn Thabit made a repartee and said: 

The people are at a loss whose Prophet leaves them, and the people 
are blessed to whom he goes in the morning and in the evening. 

He set out from a people whose sagacity is in question and went to a 
people with fresh effulgence. 

Will the misguided people, who denied (his Prophethood) because of 
want of sight be equal to those who perceives guidance from a guide? 

He is a Prophet who perceives what people do not perceive around 
him, and he recites the Book of Allah in every assembly. 

If he says some thing about the unseen, its implementation comes by 
the noon of the day or the following day. 

May Abu Bakr be greeted on his good fortune of being in his 
company. He is fortunate whom Allah decrees to be fortunate. 

May Banu Ka v b be congratulated because of the position of their 
young women whose abode is a refuge for the Muslims/ Abd al-Malik 
said: It has been conveyed to us that Umm Ma v bad migrated and went to 
the Prophet, may Allah bless him, and embraced Islam. 

The Apostle of Allah, may Allah bless him, came out from the cave 
on the night of Monday, when four nights of the month of First Rabf had 

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passed. Then he had a siesta at Qudayd on Tuesday. When they set out 
from there, Suraqah Ibn Malik Ibn Ju'shum confronted them. He was 
riding a horse when the Apostle of Allah, may Allah bless him, cursed 
him, and the legs of his horse sank (under the ground). He said: 
Muhammad ! pray to Allah to set my horse free and I shall return from 
here and I shall make those also return who are behind me. He (Prophet) 
did (pray) and the legs of the horse were freed. He (Suraqah) returned 
and found the people coming in search of the Apostle of Allah, may Allah 
bless him, to whom he said: Go back, I have searched him on behalf of 
you. He is not there and and you know well my skill in recognising the 
foot-prints. Therefore they returned. 



Volume 1, Parts 1.63.4 

'Uthman Ibn v Umar unformed us on the authority of Ibn 'Awn, he on the 
authority of v Umayr Ibn Ishaq; he said: 

The Apostle of Allah, may Allah bless him, set out, and Abu Bakr was 
with him. Suraqah Ibn (Malik Ibn) Ju v shum confronted them but the legs 
of his horse sank (in the ground). Thereupon he said: you two ! pray to 
Allah for me and (I promise) not to repeat this. They prayed for him, but 
he repeated and again his horse sank. He again said: Pray for me and I 
shall not repeat it. He (Ibn Sa v d) said: He offered them provisions and a 
ride. They said; yourself is sufficient for us. He said: I shall do that. 

The narration is now connected with the original one (i.e. of 
Muhammad Ibn v Umar). He (Ibn Sa'd) said: The Apostle of Allah, may 
Allah bless him, passed through al-Kharrar; then he passed through 
Thaniyyat al-Marah; then he passed through Laqf and passed by 
Madlajah Laqf; then he crossed Madlajah Mijaj; then he passed through 
Marjah Mijaj, then Batn Marjah, then Batn Dhat Kashd (or Kishd), then 
al-Hada'id, then al-Adhakhir, then Batn Righ, where he offered Maghrib 
(sunset) prayers. Then he crossed Dhu Salam, then he passed through 
Madlajah, then al-'Uthaniyah; then be passed Batn al-Qahah, and 
descended down al-'Arj; then he passed through al-Jadawat, then 
through al-Ghabir to the right of Rakubah, then he descended down Batn 
aKAqiq till he reached al-Jathjathah. Then he said: Who will lead us to 
Banu 'Amr Ibn v Awf, although he was not yet near al-Madinah? Then be 
proceeded by the way of al-Zabyi until he emerged at aKUsbah. As the 
Muhajirs (immigrants) were expecting the arrival of the Apostle of Allah, 
may Allah bless him, they used to go out in the morning with al-Ansar to 
Zuhr Harrah al-'Usbah and waited for his appearance till forenoon. 
When the sun became very hot they returned to their houses. The day on 
which the Apostle of Allah, may Allah bless him, reached was Monday, 
and two nights of the month of First Rabf had passed; it is also said that 

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twelve nights had passed. They were waiting as usual but when the sun 
became too hot they returned to their houses. In the meantime a Jew 
cried from above his castle in a loud voice: O Banu Qaylah ! here is your 
master; he has arrived; they came out, and lo ! there was the Apostle of 
Allah with his three Companions. The voice, v Allah is great', could be 
heard at (the quarter of) Banu v Amr Ibn v Awf. The Muslims began to 
arm themselves. When the Apostle of Allah, may Allah bless him, 
reached Quba, the Apostle of Allah, may Allah bless him, sat down, and 
Abu Bakr stood up to speak to the people. The Muslims came to greet the 
Apostle Allah, may Allah bless him. The Apostle of Allah, may Allah 
bless him, stayed with Kulthum Ibn al-Hidm. This is the approved 
narratior lib our view. He used to talk with his Companions at the 
residence of Sa'd Ibn Khaythamah, which was know as Manzibal v Uzzab. 
He stayed with Sa'd Ibn Khaythamah. 



Volume 1, Parts 1.63.5 

v Affan Ibn Muslim informed Hammed Ibn Salamah informed us on the 
authority of Thabit, he on the authority of Annas: 

Verily Abu Bakr was no rider with the Prophet, may Allah bless him, 
between Makkah and al Madinah. As Abu Bakr used to ivisit Syria he 
was known, but the Prophet was not known their. Therefore they said: 
Abu Bakr ! who is this youth before you? He said: He is the one who 
leads me. When they came close to al-Madinah; they got down at al 
Harrah and sent for al-Ansar. They came and said: Stay (here), you are 
safe and secure. He (Anas) said: I saw him on the day he entered al- 
Madinah, and I never saw a day brighter and more shining than the day 
on which he entered al-Madinah; and I saw him on the day he breathed 
his last, and no day was darker and more terrible than the day on which 
he expired. 



Volume 1, Parts 1.63.6 

Hashim Ibn al-Qasim al-Kinani informed us; Abu Ma'sha informed us 
on the authority of Abu Wahb the mawla of Abu Hurayrah, he said: 

The Apostle of Allah, may Allah bless him, rode behind Abu Bakr on his 
she-camel. He (Abu Wahb) said: Whenever a person met him (on the 
way) and asked him as to who he was, he replied: I am a searcher in 
search. Then he asked. Who is behind you? He replied: He is the leader 
who leads me. 



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Volume 1, Parts 1.63.7 

Muslim Ibn Ibrahim informed us: Ja v far Ibn Sulayman informed us; he 
said: Thabit al-Bunani informed us on the authority of Anas Ibn Malik; 
he said: 

The day when the Apostle of Allah, may Allah bless him, entered al- 
Madinah, every thing looked very bright. 



Volume 1, Parts 1.63.8 

Wahb Ibn Jarir Ibn Hazim informed us; Shu'bah informed us on the 
authority of Abu Ishaq, he on the authority of al-Bara; he said: 

The Prophet, may Allah bless him, came to al-Madinah. I did not see a 
day of more happy than that of the arrival of the Prophet, may Allah 
bless him, so much so that I heard the women, the children and slave- 
girls saying: This is the Apostle of Allah, and he has come, he has come! 



Volume 1, Parts 1.63.9 

Yahya Ibn v Abbad and 'Affan Ibn Muslim informed us; they said: 
Slufbah informed us; he said: Abu Ishaq informed us: He said: I heard 
al-Bara saying: 

The first from among the Companions of the Apostle of Allah who came 
to us were Mus'ab, Ibn v Umayr and Ibn Umm Maktum. They began to 
teach the Qur'an to the people. Then came in Ammar, Bilal and Sa'd. He 
(al-Bara) said: Then v Umar Ibn al-Khattab came with a party of twenty 
persons. Then came the Apostle of Allah, may Allah bless him. He (al- 
Bara) said: I never saw the people expressing more joy than on that 
occassion. I noticed babies and children saying: This is the Apostle of 
Allah, who has come to us. He came after I had learnt the Sarah, "Praise 
the name of thy Lord the Most High," (Qur'an, surah 87) and some 
Mufassal Surah, (The surahs from 49 to 114 of the Qur'an are known as 
Mufassal). 



Volume 1, Parts 1.63.10 

'Abd al-Wahhab Ibn v Ata, al-Tjli informed us: 'Awf informed us on the 

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authority of Zurarah Ibn Awfa. he said: v Abd Allah lbn Sal am said: 

When the Apostle of Allah, may Allah bless him, arrived at al-Madinah, 
people ran to him, and it was said: The Apostle of Allah has arrived. He 
(Ibn Salam) said: I came along with other people to have a glance of him. 
When I saw the face of the Apostle of Allah, may Allah bless him, lo ! it 
was not the face of a liar. He (Ibn Salam) said: The first words I heard 
him speak were: people ! make the greetings widespread, serve food, 
maintain relationship, offer prayers while people are sleeping and (in 
recompense) enter heaven in peace. 



Volume 1, Parts 1.63.11 

'Affan Ibn Muslim informed us: v Abd al-Warith informed us: Abu al- 
Tayyah informed us on the authority of Anas Ibn Malik; he said: 

The Apostle of Allah, may Allah bless him, arrived and alighted in upper 
Madinah with the tribe known as Banu 'Amr Ibn v Awf. There he 
remained for fourteen nights, then he sent for a party of Banu al-Najjar. 
They came to him with their swords girded. Anas said: I am visualizing 
the scene (even now) of the Banu al-Najjar surrounding the Apostle of 
Allah, may Allah bless him, and Abu Bakr, as his co-rider, until he 
alighted in the courtyard of Abu Ayyub. 



Volume 1, Parts 1.63.12 

Abu Ma'mar al-Minqari informed us: Abd al-Warith informed us: v Abd 
al-'Aziz Ibn Suhayb informed us on the authority of Anas Ibn Malik; he 
said: 

The Prophet of Allah, may Allah bless him, came to al-Madinah and he 
was co-rider with Abu Bakr. He (Anas) said: Abu Bakr looked an old 
man (shaykh) and was known and the Prophet looked young (shab) (The 
Prophet was senior to Abu Bakr by two years) and was not known. He 
(Anas) said: A person met Abu Bakr and asked him: Abu Bakr! Who is 
this man before you? He said: This man leads me on the path. He (Anas) 
said: The person guessed that helped him on the road while he only 
meant the path of virtue. He (Anas) said: Abu Bakt turned aside and lo ! 
there was a horseman who joined them. So he said: Prophet of Allah ! 
this horseman has reached us. He (Anas) said: The Prophet of Allahp, 
may Allah bless him, turned (to him) and said: Allah ! throw him down. 
He (Anas) said: His horse threw him down. Then it stood neighing. He 
(Anas) said: Then he (horseman) said: O Prophet of Allah ! command me 

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as you like. He (Anas) said: Then he (Prophet) said: stay at your place 
and do not let any one reach us. He (Anas) said: In the first part of the 
day he was fighting against the Apostle of Allah, may Allah bless him, 
and by the close of the day he was armed to fight for him. He (Anas) said: 
The Prophet of Allah, may Allah bless him, alighted by the side of al- 
Harrah and sent for the Ansar. They came to the Prophet of Allah, may 
Allah bless him, greeted him, and said: Now you ride in safety and you 
will be obeyed. He (Anas) said: The Prophet of Allah, may Allah bless 
him, rode and they accompanied him armed. He (Anas) said: People in al- 
Madinah were saying: The Prophet of Allah has come, the Prophet of 
Allah has come. The people looked at the Prophet of Allah and said: The 
Prophet of Allah, may Allah bless him, has come. He (Anas) said: He 
moved on till he alighted by the side of the house of Abu Ayyub. He 
(Anas) said: 'Abd Allah Ibn Salam was conversing with the members of 
his family, and was gleaning (dates) from the date-palm for his family 
when he heard of the Prophet arrival. He hurried and wanted to keep 
aside (the basket) in which he was collecting (dates), but could not do it 
and came to him with it. He heared (the words of) the Prophet of Allah, 
may Allah bless him; then he returned to his family. The Prophet of 
Allah, may Allah bless him, said: Which of the houses of our family is 
nearer? He (Anas) said: Abu Ayyub said: Prophet of Allah ! this is my 
house, and this is my door way. He (Anas) said: He (Prophet) said: Make 
a place for our siesta. He (Anas) said: Then he went in and made room 
for their siesta. Then he (went and) came back and said: Prophet of 
Allah! I have made room for your siesta, come, and by the blessing of 
Allah, have a siesta. 

He (Ibn Sa'd) said: The narration is from here connected with the 
first one. They said: The Apostle of Allah, may Allah bless him, stayed 
with Banu v Amr Ibn v Awf on Monday, Tuesday, Wednesday, and 
Thursday. He set out on Friday and offered JunTah prayers at (the place 
of) Banu Salim, it is said: He remained with Banu v Amr Ibn v Awf for 
fourteen nights; when it was Friday and the day had advanced, he asked 
for his she-camel. The Muslims had thronged around him and they had 
put on their arms. The Apostle of Allah, may Allah bless him, rode his 
she-camel, al-Qaswa; the people were on his right and on his left. (On the 
way) the Ansar met him and he did not pass by a house but they (its 
occupants) said: Prophet of Allah ! come here and you will have power, 
protection and prosperity. In reply he gave them blessings, prayed for 
them and said: She (al-Qaswa) is (divinely) commissioned, leave her way. 
When he reached the mosque of Banu Salim he offered Jum v ah prayers 
with the Muslims who were with him and they were one hundred in 
number. 



Volume 1, Parts 1.63.13 



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Yahya Ibn Muhammad al-Jari informed us; he said: Mujammi' Ibn 
Ya'qub related to me that he heard Shurahbil Ibn Sa'd say: 

When the Apostle of Allah wanted to shift from Quba, Banu Salim 
approached him and said to him, holding the muzzle of his she-camel: 
Apostle of Allah ! come to a large number of (people) well prepared in 
arms and (means of) defence. He said: Leave her way, she is 
commissioned. Then Banu al-Harith Ibn al-Khazraj met him and said to 
him something similar and he gave them a similar answer. Then Banu 
'Adi approached him and said similar words, and he gave the same 
answer. Ultimately she sat down as Allah had commissioned her. 

He (Ibn Sa v d) said: Here the narration is connected with the first one; 
he said: Then the Apostle of Allah, may Allah bless him, mounted his she- 
camel and took the road on the right side, till he arrived at Balhubla; 
then he moved on till he reached the (site of the) Mosque. She sat down 
near (site of) the Mosque of the Apostle of Allah, may Allah bless him. 
The people said to the Apostle of Allah, may Allah bless him, to dismount 
there along with them. Abu Ayyub Khalid Ibn Zayd Ibn Kulayb came 
and removed the saddle from the camel and carried it inside his 
residence. Thereupon the Apostle of Allah, may Allah bless him, said: 
Here is a man with his saddle. As'ad Ibn Zurarah came and caught the 
reins of the she-camel of the Apostle of Allah, may Allah bless him; thus 
she remained with him. This is the confirmed (thabit) narration. Zayd 
Ibn Thabit said: The first present offered to the Apostle of Allah, may 
Allah bless him, at the residence of Abu Ayyub was the present that I 
brought. It was a big large bowl of tharid, containing bread, butter and 
milk. I said: My mother has sent this bowl. He said: May Allah bless thee. 
He called his Companions and they ate out of it. I had hardly left the 
door when the bowl of Sa v d Ibn v Ubadah containing tharid and meat was 
brought. Not a single night passed when food was not brought by three or 
four (persons). They were bringing in turn till the Apostle of Allah, may 
Allah bless him, shifted from the house of Abu Ayyub, where he had 
stayed for seven months. The Apostle of Allah, may Allah bless him, sent 
Zayd Ibn Harithah and Abu Raff from the house of Abu Ayyub with two 
camels and five hundred dirhams to Makkah. They brought Fatimah and 
Umm Kulthum, the daughters of the Apostle of Allah, may Allah bless 
him, and his wife Sawdah Bint Zam v ah, and Usamah Ibn Zayd. 
Ruqayyah, the daughter of the Apostle of Allah, may Allah bless him, 
had migrated with her husband v Uthman Ibn v Affan, prior to that. Abu 
al- v As, Ibn al-Rabi, prevented his wife, Zaynab, the daughter of the 
Apostle of Allah, may Allah bless him, from migrating. Zayd Ibn 
Harithah brought his wife Umm Ayman with her son Usamah Ibn Zayd. 
' Abd Allah Ibn Abi Bakr migrated with the children of Abu Bakr 
including v Ayishah. They arrived at al-Madinah and stayed in the house 

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of Harithah Ibn al-Nu v man. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

PART II 

64. ACCOUNT OF FRATERNIZATION (MUWAKHAH) 

BETWEEN THE MUHAJIRS AND THE ANSARS 

EFFECTED BY THE APOSTLE OF ALLAH, MAY ALLAH 

BLESS HIM 



Volume 1, Parts II.64.1 

Muhammad Ibn Umar informed us: Muhammad Ibn 'Abd Allah 
informed us on the authority of al-Zuhri; (second chain) he (Ibn Sa'd) 
said: Musa Ibn Muhammad Ibn Ibrahim al-Taymi related to us on the 
authority of his father; (third chain) v Abd al-Rahman Ibn Abi al-Zinad 
related to us on the authority of Ibrahim Ibn Yahya Ibn Zayd Ibn 
Thabit; (fourth chain) he (Ibn Sa v d) said: Musa Ibn Damrah Ibn Sa'id 
related to us on the authority of his father; they said: 

When the Apostle of Allah, may Allah bless him, arrived at al-Madinah, 
he established fraternity between some of the Muhajirs and some others; 
and he also established fraternity between the Muhajirs and the Ansars. 
He established this fraternity on the conditions that they would support 
each other and sympathize with each other, in what is right and inherit 
each other's property (in preference to) their kith and kin. They were 
ninety persons, forty-five Muhajirs and forty-five Ansars. It is also said: 
There were one hundred and fifty Muhajirs and fifty Ansars. It was done 
before Badr. After the Battle of Badr the Almighty Allah revealed: "And 
those who are akin are nearer one to another in the ordinance of Allah. 
Lo ! Allah is knower of all things". (Qur'an, 8:75) This verse abrogated 
the previous order about fraternization which now ceased (to operate) in 
respect of inheritance; and the inheritance of each of them reverted to his 
heirs and descendants. 



Volume 1, Parts II.64.2 

'Abu Ibn Muslim informed us: Hammad Ibn Salamah informed us on the 

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authority of v Asim al-Ahwal (squint eyed), he on the authority of Anas 
Ibn Malik, (he said): 

Verily, the Apostle of Allah, may Allah bless him, established 
(fraternization) between the Muhajirs and Ansars in the house of Anas. 
(Cf. Ibn Hisham, vol. I, pp. 303-305) 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

65. ACCOUNT OF THE CONSTRUCTION OF THE MOSQUE 
BY THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, 

AT AL-MADINAH 

Volume 1, Parts II.65.1 

Muhammad Ibn v Umar informed us; he said: Ma'mar Ibn Rashid 
related to me on the authority of al-Zuhri; he said: 

The she-camel of the Apostle of Allah, may Allah bless him, bent her 
neck and sat down close to the (future) site of the Mosque of the Apostle 
of Allah, may Allah bless him; at that time the Muslims used to offer 
prayers there. It was a pen for the camels, belonging to Sahl and Suhayl, 
two orphan boys of the Ansar; they were under the guardianship of Abu 
Umamah As'ad Ibn Zurarah. The Apostle of Allah, may Allah bless him, 
called the two boys and offered to purchase their pen for the construction 
of a mosque. They said: Apostle of Allah ! we offer it as a gift. The 
Apostle of Allah, may Allah bless him, declined (the offer) and purchased 
it from both of them. 



Volume 1, Parts II.65.2 

Muhammad Ibn Umar said: Some narrator other than Ma v mar said on 
the authority of al-Zuhri: 

He purchased it from them for ten dinars. 



Volume 1, Parts II.65.3 

He (Muhammad Ibn v Umar) said: Ma'mar said on the authority of al- 
Zuhri: 

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He (Prophet) ordered Abn Bakr to make payment to them. It was just an 
enclosure with a surrounding wall without roof, and its Qiblah side was 
towards Bayt al-Muqaddas (Jerusalem). As'ad Ibn Zurarah had erected 
it and used to offer prayers there with his companions. He used to offer 
congregational prayers on Jum v ah (Friday), before the arrival of the 
Apostle of Allah, may Allah bless him. The Apostle of Allah, may Allah 
bless him, ordered the palm and gharqad (buckthorn or some big thorny) 
trees, which were growing there, to be cut. He ordered bricks (sun- 
baked) to be made. There were in it some graves from the days of 
Jahiliyyah. The Apostle of Allah, may Allah bless him, ordered them to 
be dug and the bones were concealed. There was also a spring in the pen; 
people changed its course, and ultimately it disappeared. They laid the 
foundation of the mosque; its length on the side of the qiblah was one 
hundred cubits and its breadth was equal to it; thus, it was a square. It is 
also said that it was less than one hundred (cubits). They erected a plinth 
above the ground, about three cubits, in stone; then they built it in bricks. 
The Apostle of Allah, may Allah bless him, and his Companions built it 
(the Mosque) themselves. The (Prophet) also carried stones along with 
them, reciting: 

O Allah ! there is no life but the life hereafter, 
Forgive the Ansars and the Muhajirs. (Cf. Ibn Hisham, vol. I, p. 298) 
He was also reciting: 

This burden is not the burden of Khaybar, 
O our Lord ! this is very clean and pious. 

He kept the qiblah towards Bayt al-Muqaddas. He built three gates, 
one opposite to qiblah and the second was Bab al-Rahmat, which is now 
called Bab aKAtikah; through the third, the Apostle of Allah, may Allah 
bless him, used to enter, and this was close to the (quarter of the) children 
of v Uthman. The wall was very long; its pillars were (made of) the trunks 
of palm trees, and the roof of their branches. It was said to him 
(Prophet): Why do you not thatch it? He said: The hut is like that of 
Moses which was built of small pieces of wood and straw. Close to it were 
constructed small rooms with bricks and covered with trunks and 
branches of palm-trees. When he was free from the construction, he 
allotted the room, near the path leading to the mosque, to 'Ayishah; the 
other room close to the door of the (house of the) children of 'Uthman 
was given to Sawdah Bint Zam v ah. 



Volume 1, Parts II.65.4 

'Affan Ibn Muslim informed us: v Abd al-Warith Ibn Sa'id informed us: 

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Abu al-Tayyab informed us on the authority of Anas Ibn Malik; he said: 

The Apostle of Allah, may Allah bless him, used to offer prayers (before 
the construction of the mosque) at whatever place he happened to be at 
the time. He used to offer prayers in the pens of goats; then he ordered 
(the construction of) the mosque. He sent for a party of Banu al-Najjar. 
They came to him, and he said (to them): Accept the price of this garden 
of yours from me. They said: By Allah ! we do not want its price, but 
from Allah. Anas said: In it there were the graves of the polytheists, the 
palm-trees, and rocks. The Apostle of Allah, may Allah bless him, 
ordered the palms to be cut, the graves to be dug, and the rocks to be 
levelled. He said: Arrange the palm-trees in a line towards the qiblah and 
they were supported on both sides by stones. They were reciting this 
rajaz and the Apostle of Allah, may Allah bless him, was also reciting 
with them: 

O Allah there is no blessing except the blessing of hereafter, 

Support the Ancars and the Muhajirs. 

Volume 1, Parts II.65.5 

Abu al-Tayyah said: Ibn Abi al-Hudhayl related to me: 

That 'Ammar was a stout person and carried two stones each time. 
Thereupon the Apostle of Allah, may Allah bless him said: well done, 
Ibn Sumayyah ! a party of rebels shall kill you. (Ibn Hisham 's version is 
slightly different. " Ammar had wrinkled skin and thy people had asked him 
to carry two stones at a time. He complained to the Prophet; that they would 
kill him. Thereupon the Prophet consoled him and prophesied that a group 
of rebels would kill him. Vol. I, p. 298) 

Volume 1, Parts II.65.6 

'Affan Ibn Muslim informed us; he said: Mu'tamar Ibn Sulayman al- 
Taymi related to me; he said: I heard Ma'mar Ibn Rashid relating on the 
authority of Al-Zuhri; he said: 

The Prophet of Allah, may Allah bless him, recited (the following), while 
they were building the mosque: 

This burden is not the burden of Kaybar, 
our Lord ! this is pious and clean. 

He (Ma'mar) said: Al-Zuhri, used to say that the Prophet never 
composed a verse except this, or else he only recited and it had been 

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composed before. He never intended (to compose a verse). 
IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

66. ACCOUNT OF THE CHANGE OF QIBLAH FROM (THE 
DIRECTION OF) BAYT-AL-MUQADDAS TO THAT OF THE 

KABAH 

Volume 1, Parts II.66.1 

Muhammad Ibn 'Umar informed us: Ibrahim Ibn IsmaMl Ibn Abi 
Habibah informed us on the authority of Dawud Ibn al-Husayn, he on 
the authority of v Ikrimah, he on the authority of Ibn v Abbas; (second 
chain) he (Ibn Sa v d) said: 'Abd Allah Ibn Ja'far al-Zuhri informed us on 
the authority of v Uthman Ibn Muhammad al-Akhnasi; (Ibn Sa v d also 
narrated) on the authority if some others besides these two: 

Verily, when the Apostle of Allah, may Allah bless him, migrated to al- 
Madinah, he offered payers facing towards Bayt-al-Muqaddas for sixteen 
months. (During this time) he wished that the direction be changed to the 
Ka v bah. So he said: Gabriel! I wish that Allah may change my facing 
towards the qiblah of the Jews. Thereupon Gabriel said: I am only a 
servant, pray to your Lord and request Him (for the change). When he 
offered prayers, facing Bayt-al-Muqaddas he raised his head towards the 
heavens. Thereupon, it was revealed: "We have seen the turning of thy 
face to heaven (for guidance, O Muhammad). And now verily We shall 
make thee turn (in prayer) towards a qiblah which is dear to thee". 
(Qur'an, 2:144)) 

Then he turned his face towards the mizab of the Ka v bah. It is said 
that the Apostle of Allah, peace he on him, offered two rak v ahs of al-Zuhr 
(afternoon) prayers in his mosque with the Muslims; then he was 
commanded (through a revelation) to turn his face towards the inviolable 
place of worship (Kabbah), so he turned towards it and the Muslims also 
turned their faces with him. 

It is said: The Apostle of Allah, may Allah bless him, visited Umm 
Bishr Ibn al-Bara Ibn Ma v rur in (the quarter of) Banu Salamah. She 
prepared food for him, and the time of al-Zuhr (prayers) approached. So 
the Apostle of Allah, may Allah bless him, led the Companions, in 
prayers and performed two rak v ahs. Then he was commanded to turn his 
face towards the Ka'bah. So he turned to the Ka'bah with his face 
towards the spout. (For this reason) the mosque was known as the 
mosque of the two qiblahs. This happened on Monday in the middle of 

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Rajab in the beginning of the seventeenth month after hijrah; and fasting 
in the month of Ramadan was made obligatory in the month of Sha'ban 
in the beginning of the eighteenth month. Muhammad Ibn v Umar said: 
This version is the approved one with us. 



Volume 1, Parts II.66.2 

Yazid Ibn Harun informed us on the authority of Yahya Ibn Sa'id, he on 
the authority of Sa v id Ibn al-Musayyib; (he said): 

Verily, the Apostle of Allah, may Allah bless him, offered prayers facing 
towards Bayt al-Muqaddas for sixteen months after his arrival at al- 
Madinah; then it was changed in the direction of the Ka'bah two months 
before (the Battle of) Badr. 



Volume 1, Parts II.66.3 

Al-Fadl Ibn Dukayn informed us: Zuhayr informed us on the authority 
of Abn Ishaq, he on the authority of al-Bara (he said): 

Verily, the Apostle of Allah, may Allah bless him, offered prayers 
towards Bayt al-Muqaddas for sixteen or seventeen months. He wished 
that his qiblah should be in the direction of the Ka v bah. He offered 'Asr 
(late afternoon) prayers, and the people also offered prayers with him. 
Then a person from among those, who had offered prayers with him, 
went out and passed by a mosque where some people were kneeling, and 
he said: I give evidence by Allah that I offered prayers with the Apostle 
of Allah, may Allah bless him, facing towards Makkah. Thereupon, they 
turned their faces towards the Ka v bah. 



Volume 1, Parts II.66.4 

'Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us: 
Thabit informed us on the authority of Anas Ibn Malik: 

Verily, the Apostle of Allah, may Allah bless him, used to offer prayers 
facing towards Bayt al-Muqaddas. Then it was revealed: "We have seen 
the turning of thy face to heaven (for guidance, Mubammad). And now 
verily We shall make thee turn (in prayer) towards a qiblah which is dear 
to thee. So turn thy face toward the Inviolable Place of 
Worship." (Qur'an, 2:144) 



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Then a person of the Banu Salamah passed by some people, who 
were kneeling in the morning prayer and they had already offered one 
rak'ah, and he announced: Be it known, that the qiblah has been changed 
into the direction of the Ka'bah, and they turned their faces towords the 
Kabbah. 



Volume 1, Parts II.66.5 

Isma'il Ibn v Abd Allah Ibn Abi Uways al-Madani informed us: Kathir 
Ibn v Abd Allah al-Muzani informed us on the authority of his father, he 
on the authority of his (Kathir's) grandfather; he said: 

Verily, we were with the Apostle of Allah, may Allah bless him, when he 
arrived at al-Madinah and offered prayers towards Bayt al-Muqaddas 
for seventeen months. 



Volume 1, Parts II.66.6 

Al-Fadl Ibn Dukayn informed us; he said: Qays Ibn al-Rabf informed us 
Ziyad Ibn Tlaqah informed us on the authority of v Umarah Ibn Aws al- 
Ansari; he said: 

We were offering v Isha (night) prayer when a man stood at the door of 
the mosque and announced, while we were praying, that (qiblah) had 
been changed in the direction of the Ka v bah. Thereupon, our leader, 
women and children turned their faces towards the Ka'bah. 



Volume 1, Parts II.66.7 

Yahya Ibn Hammad informed us: Abu v Awanah informed us on the 
authority of Sulayman al-A v mash, he on the authority of Mujahid, he on 
the authority of Ibn v Abbas; he said: 

The Apostle of Allah, may Allah bless him, used to offer prayers, while at 
Makkah, facing towards Bayt al-Muqaddas, the Ka v bah being in front of 
him. After he migrated to al-Madinah he (continued to pray in the same 
direction) for sixteen months; then he turned his face towards the Ka v bah. 



Volume 1, Parts II.66.8 



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Hashim Ibn al-Qasim informed us: Abu Ma v shar informed us on the 
authority of Muhammad Ibn Ka v b al-Qurazi; he said: 

No prophet opposed another prophet respecting qiblah or sunnah, but, 
verily, the Apostle of Allah, may Allah bless him, turned his face (in 
prayers) towards Bayt al-Muqaddas after his arrival at al-Madinah for 
sixteen months. Then he recited: "He hath ordained for you that religion 
which He commanded unto Noah." (Qur'an, 42:13) 



Volume 1, Parts II.66.9 

Al-Hasan Ibn Musa informed us: Zuhayr informed us: Abu Ishaq 
informed us on the authority of al-Bara: 

Verily, the Apostle of Allah, may Allah bless him, on his arrival at al- 
Madinah, stayed with his maternal grandfathers or maternal uncles, who 
were from amongst the Ansars. He offered prayers facing towards Bayt 
al-Muqaddas for sixteen or seventeen months, and he wished that his 
giblah should be towards the Ka v bah. He offered his first prayers (facing 
towards the Ka v bah) at aKAsr, and the people offered prayers with him. 
A person from among those who had offered prayers with him, went out 
and passed by a mosque where the people were kneeling (in prayers), and 
he said: I testify in the name of Allah, that I offered prayers with the 
Apostle of Allah, may Allah bless him, facing towards Makkah. 
Thereupon, they turned their faces, in whatever state they were, towards 
the Ka'bah. He wished that it should be changed towards the Ka v bah. 
The Jews and the people of the scripture (ahli-Kitab) liked him when he 
offered prayers with his face towards Bayt al-Muqaddas. When he 
turned his face to words the Ka v bah they began to dislike it. 



Volume 1, Parts 11.66.10 

Al-Hasan Ibn Musa informed us: Zuhayr informed us: Abu lshaq 
informed us on the authority of al-Bara, along with this tradition of his: 

Verily, some people had died or were slain before the change of the 
qiblah towards the Ka v bah and we did not know what He said about 
them, so Allah revealed: "But it was not Allah's purpose that your faith 
should be in vain, for Allah is full of pity, Merciful towards 
mankind." (Qur'an, 2:143) 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

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67. ACCOUNT OF THE MOSQUE, THE FOUNDATION OF 

WHICH WAS LAID ON PIETY 



Volume 1, Parts II.67.1 

Muhammad Ibn Umar informed us; he said: Rabi'ah Ibn v Uthman 
informed us on the authority of v Imran Ibn Abi Anas, he on the authority 
of Sahl Ibn Sa v d; (second chain) 'Abd aKAziz Ibn Muhammad and 
Sulayman Ibn Bilal related to us on the authority of Ishaq Ibn al- 
Mustawrid, he on the authority of Muhammad Ibn v Umar Ibn Jariyah, 
he on the authority of Abu Ghuzayyah; (third chain) 'Abd Allah Ibn 
Muhammad related to us on the authority of his father, he on the 
authority of his f Abd Allah's) grandfather, he on the authority of Abu 
Sa'id al-Khudri; they said: 

When the qiblah was changed in the direction of the Kabbah, the Apostle 
of Allah, may Allah bless him, came to the mosque of Quba and made 
alterations in the wall of the mosque in its present position and laid its 
foundation. The Apostle of Allah, may Allah bless him, said: Gabriel 
points out the direction of the Kabbah to me. The Apostle of Allah, may 
Allah bless him, and his Companions were carrying stones for its 
construction. The Apostle of Allah came to it, walking, every Saturday. 
The Apostle of Allah, may Allah bless him, said: Whoever has made full 
ablutions and come to the mosque of Quba and offered prayers therein, 
he would get the reward (thawab) of Umrah. v Umar used to come there 
every Monday and Thursday; he said: If this mosque had been located in 
some other place we would have travelled to it on the camels. Abu Ayyub 
al-Ansari used to say: "This is a place of worship which was founded 
upon duty (to Allah)" (Qur'an, 9:108) Ubayyi Ibn Ka v b and other 
Companions of the Apostle of Allah, may Allah bless him, said: It is the 
mosque of the Apostle of Allah, may Allah bless him. 



Volume 1, Parts II.67.2 

Muhammad Ibn al-Salt informed us; he said: Abu Kudaynah informed 
us on the authority of Hisham Ibn v Urwah, he on the authority of his 
father: 

In respect of His words, "A place of worship which was founded upon 
duty (to Allah)," (Qur'an, 9:108) he said: It is the mosque of Quba. 



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Volume 1, Parts II.67.3 



Sufyan lbn 'Uyaynah informed us on the authority of Zayd Ibn Umar; 
he said: Ibn 'Umar said: 

The Apostle of Allah, may Allah bless him, entered the mosque of Banu 
'Amr Ibn v Awf, and that was the mosque of Quba. He (lbn v Umar) said: 
Then the Ansars entered greeting him, Ibn Umar said: Suhayb had 
entered with him (Prophet), so I asked Suhayb: What was the Apostle of 
Allah, may Allah bless him, doing, when he was greeted? He (Suhayb) 
said: He was responding by raising his hands. 



Volume 1, Parts II.67.4 

Abu Damrah Anas Ibn Tyad informed us: Sharik Ibn 'Abd Allah Ibn 
Abi Namr related to us on the authority of v Abd al-Rahman Ibn Abi 
Sa'id al-Khudri, he on the authority of his father; he said: 

I went with the Apostle of Allah, may Allah bless him, to Quba on 
Monday. 



Volume 1, Parts II.67.5 

Ubayy Allah Ibn Musa informed us; he said: Isra'il informed us on the 
authority of Jabir, he on the authority of Salim or Nafi', he on the 
authority of Ibn Umar; he said: 

I saw the Apostle of Allah, may Allah bless him, coming to the Mosque of 
Quba riding or walking. 



Volume 1, Parts II.67.6 

Al-Fadl Ibn Dukayn informed us; he said: Sufyan informed us on the 
authority of 'Abd Allah lbn Dinar, he on the authority of Ibn v Umar; (he 
said): 

Verily, the Prophet, may Allah bless him, used to come to Quba, riding or 
walking. 



Volume 1, Parts II.67.7 



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Muhammad Ibn 'Ubayd al-Tanafisi informed us; he said: 'Ubayd Allah i. 
e., son of 'Umar, informed us on the authority of Naff, he on the 
authority of Ibn Umar; (he said): 

Verily, he (Prophet') used to go to the Mosque of Quba and offer two 
rak v ahs of prayer. 



Volume 1, Parts II.67.8 

Ma'n Ibn 'Isa and al-Fadl Ibn Dukayn informed us; they said: Hisham 
Ibn Sa'd informed us on the authority of Nafi', he on the authority of 
v Abd Allah Ibn 'Umar; he said: 

We went with the Apostle of Allah, may Allah bless him, to Quba, and he 
stood there offering prayers. In the meantime the Ansdrs came greeting 
him. Ibn Umar said: I said to Bilal: In what manner did you see the 
Apostle of Allah, may Allah bless him, responding to them. He said: He 
was responding with his hands while offering his prayers. 



Volume 1, Parts II.67.9 

Khalid Ibn Makhlad and Abu 'Amir al- v Aqadi informed us; they said: 
'Abd Allah Ibn Ja v far informed us on the authority of his aunt Umm 
Bakr, Bint al-Miswar; (she said): Verily, 'Umar Ibn al-Khattab said: 

If the Mosque of Quba had been situated in the horizon of the world we 
would have exhausted our camels (in going there). 



Volume 1, Parts 11.67.10 

Abd Allah Ibn Muhammad Ibn Abi Shaybah informed us; (he said): Abu 
Usamah informed us: 'Abd al-Hamid Ibn Ja v far informed us: Abu al- 
Abrad, the mawld of Banu Khatmah, informed us on the authority of 
Asad Ibn Zuhayr (This name is not given in Iqabah or Tahdhib. Ibn Sa 'd 
himself has not noticed him in his book.) and he was one of the 
Companions of the Prophet, may Allah bless him; he said: 

The Apostle of Allah, may Allah bless him, said: If a person came to the 
Mosque of Quba and offered two rak'ahs of prayer there, it would be like 
an v Umrah. 



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IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 



68. ACCOUNT OF ADHAN 



Volume 1, Parts II.68.1 



Muhammad Ibn Umar al-Aslami informed us: Sulayman Ibn Sulaym al- 
Qari informed us on the authority of Sulayman Ibn Subaym, he on the 
authority of Naff Ibn Jubayr; (second chain) he Ibn Sa v d) said: v Abd al- 
Hamid Ibn Ja v far related to us on the authority of Yazid Ibn Ruman, he 
on the authority of v Urwah Ibn al-Zubayr; (third chain) he (Ibn Sa v d) 
said: Ma'mar Ibn Rashid related to us on the authority of al-Zuhri, he on 
the authority of Sa'id Ibn al-Musayyib; they said: 

During the time of the Prophet, may Allah bless him, before Adhan was 
ordained, a crier called: It is time to assemble for prayers. (Al-Salatu 
jami'atun. (Lit: the prayer is congregating) Thereupon people 
congregated. When the qiblah was changed in the direction of the 
Ka v bah, the Adhan was ordained. The Apostle of Allah, may Allah bless 
him, was much worried about the affair of the Adhan. They 
(Companions) suggested several ways by which people could be made to 
congregate for prayers. Some of them suggested (the blowing of) trumpet, 
while others proposed (the ringing of) bell. In the meantime v Abd Allah 
Ibn Zayd al-Khazraji, while sleeping, saw (in a dream) a man in two 
green garments passing by with a bell. He fAbd Allah) said: I said: Do 
you sell this bell? He (man in green clothes) said: What will you do of it? 
I said: I want to buy it for ringing it for the congregation of the people for 
prayers. He said: I shall tell you something better than this. Say: Allah is 
great; I bear witness that there is no god but Allah; I bear witness that 
Muhammad is the Apostle of Allah; come to prayers; come to prosperity; 
Allah is great; there is no god but Allah. Then v Abd Allah Ibn Zayd came 
to the Apostle of Allah, may Allah bless him, and informed him 
(accordingly). He said: Stand with Bilal and direct him as you have been 
directed and he should call accordingly. He complied with it. v Umar came 
and said: I have also dreamt as he has dreamt. Thereupon, the Apostle of 
Allah, may Allah bless him, said: All praise be to Allah. This is the most 
approved version. They said: The call for prayer was made accordingly 
and it continued to be called. The (people) congregated for prayers, when 
occasion arose; so they attended and received information concerning 
occasions like victory or any other injunctions. On such occasions they 
were called even if it was not the time for prayers. 



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Volume 1, Parts II.68.2 



Muhammad Ibn Kathir aKAbdi informed us: Sulayman Ibn Kathir 
informed us: Husayn informed us on the authority of v Abd al-Rahman 
Ibn Abi Layla, he on the authority of v Abd Allah Ibn Zayd al-Ansari, 
then a person of Banu al-Najjar; he said: 

The Apostle of Allah, may Allah bless him, sought advice of the people on 
the question of Adhan. He said: I intend to send people to stand on the 
hills of al-Madinah to call the people for prayers, till they (Companions) 
proposed the ringing of the bells. He fAbd al-Rahman) said: v Abd Allah 
Ibn Zayd came to his family. They said: Shall we not offer supper to you? 
He said: I shall not taste food since I have observed the Prophet of Allah, 
may Allah bless him, much worried about the question of prayers. Then 
he slept and saw a dream. There was a man in green clothes standing on 
the road of the mosque, and there he said Adhan. He sat down for a 
while, and then he stood again and said: The prayer is ready. He fAbd al- 
Rahman) said: He came to the Apostle of Allah, may Allah bless him, and 
informed him of what he had dreamt. He (Prophet) ordered him to give 
instructions to Bilal, which he did. When the people heard it, they came. 
'Umar Ibn al-Khattab came and said: Apostle of Allah! I have dreamt 
as he has done. The Prophet of Allah, may Allah bless him, said: What 
prevented you from coming to me? He said: Apostle of Allah! I was shy 
of coming forward. 



Volume 1, Parts II.68.3 

Ahmad Ibn Muhammad Ibn al-Walid al-Azraqi informed us: Muslim 
Ibn Khalid informed us: v Abd al-Rahim Ibn 'Umar related to me on the 
authority of Ibn Shihab, he on the authority of Salim Ibn v Abd Allah Ibn 
v Umar, he on the authority of v Abd Allah Ibn Umar; he said: 

Verily, the Apostle of Allah, may Allah bless him, wanted to assemble the 
people for prayers. Trumpet and trumpeteers were proposed to him but 
he disliked; the bell and people ringing the bell were proposed but he 
disliked. Ultimately a member of the Ansar whose name was v Abd Allah 
Ibn Zayd dreamt a calling of the Adhan and Umar Ibn al-Khattab also 
dreamt it in the same night. As regards Umar, he said: I shall inform the 
Apostle of Allah, may Allah bless him, when it is morning. As regards the 
Ansari, he went to the Apostle of Allah, may Allah bless him, during the 
night and informed him. The Apostle of Allah, may Allah bless him, 
ordered Bilal who said the Adhan for prayers. He (the narrator) repeated 
the Adhan of the people of today, and he said: Bilal added to the (Adhan) 
for morning prayer, 'Prayer is better than sleep'. The Apostle of Allah, 

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may Allah bless him, retained it, although it was not included in what the 
Ansari had dreamt. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

69. ACCOUNT OF FASTING IN THE MONTH OF 

RAMADAN, FITRAH CHARITY, IED PRAYERS AND 

SACRIFICE BEING MADE OBLIGATORY 

Volume 1, Parts II.69.1 

Muhammad Ibn Umar informed us: v Abd Allah Ibn v Abd al-Rahman al- 
Jumahi informed us on the authority of al-Zuhri, he on the authority of 
v Urwah, he on the authority of v Ayishah; (second chain) he (Ibn Sa v d) 
said: v Ubayd Allah Ibn 'Umar informed us on the authority of Nafi', he 
on the authority of Ibn Umar; (third chain) he (Ibn Sa v d) said: v Abd 
al-'Aziz Ibn Muhammad informed us on the authority of Rubayh Ibn 
v Abd al-Rahman Ibn Abi Sa'id al-Khudri, he on the authority of his 
father, he on the authority of his (Rubayh's) grandfather; they said: 

(The revelation making fasting) obligatory in the month of Ramadan 
came in the month of Sha v ban a month after the change of the qiblah 
towards the Ka v bah in the eighteenth month after the migration of the 
Apostle of Allah, may Allah bless him. The Apostle of Allah, may Allah 
bless him, gave orders for the payment of fitrah in this year; and this was 
prior to the zakat having been made obligatory. (The fitrah) was to be 
paid on behalf of every young and old person, whether a slave or a free 
man, male or female at the rate of one sa v of dates, barley or raisins or 
two mudds of wheat. The Apostle of Allah, may Allah bless him, used to 
deliver a Khutbah two days before the festival of fitr and ordered it to be 
paid before going to the place of worship. He said: Make them, i.e., the 
poor contented (and thus prevent them) from wandering (for begging) 
that day, and when he returned (from prayers) he used to distribute it. 
The Apostle of Allah, may Allah bless him, offered prayers in the place of 
worship on the day of v Id al-Fitr before delivering Khutbah; and he 
offered prayers on the day of Id al-Adha and ordered the sacrifices to be 
performed. He lived at al-Madinah for ten years and every year he 
offered the sacrifice. 



Volume 1, Parts II.69.2 



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'Abd Allah Ibn Numayr informed us on the authority of Hajjaj, he on the 
authority of Nafi'; he said: 

Ibn v Umar was asked about the performance of sacrifices. He replied: 
The Apostle of Allah, may Allah bless him, stayed in al-Madinah for ten 
years, and during this period he offered sacrifice every year. 

The original narration which begins with the name of Muhammad 
Ibn v Umar continues; they said: He used to offer prayers on the two Td 
days before reciting Khutbah without Adhan or Iqamah (Iqamah: When 
people are ready to offer prayers and the Imam takes his position a person 
repeats the expressions of Adhan with an additional phrase qad qamat al- 
salah (the rows for prayers are arranged) being said. A wooden stick with 
a bent edge was placed before him. This belonged to Zubayr Ibn al- 
v Awwam who had brought it from Abyssinia, and the Apostle of Allah, 
may Allah bless him, had taken it from him. 



Volume 1, Parts II.69.3 

Hammad Ibn Khalid al-Khayyat (tailor) informed us on the authority of 
aKUmari, he on the authority of Naff, he on the authority of Ibn v Umar; 
he said: 

A stick was brought to the Prophet on the day of v Id and it was placed 
before him and then he offered prayers. 

Again, the narration is now connected with the one beginning with 
Muhammad Ibn 'Umar; they said: When the Apostle of Allah, may Allah 
bless him, wanted to offer sacrifice he purchased two fat rams, having 
horns. When he had performed the prayers and recited the Khutbah, one 
of them was brought to him while he stood at the place of worship; he 
slaughtered it with a knife with his own hand. Then he used to say: 
Allah ! this is on behalf of my people who bear witness to Thy unity and 
to my prophethood. After that the other was brought, and he slaughtered 
it on his own behalf with his own hand. Then he said: This is from 
Muhammad and the Family of Muhammad. He and the members of his 
family ate from them and also fed the poor. He used to slaughter (the 
rams) in the street near the house of Mu'awiyah. 

Muhammad Ibn Umar said: The Imams of al-Madinah, follow the 
same practice. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

70. ACCOUNT OF THE MINBAR (PULPIT) OF THE 

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APOSTLE OF ALLAH, MAY ALLAH BLESS HIM 

Volume 1, Parts II.70.1 

Muhammad Ibn 'Umar informed us: Muhammad Ibn 'Abd al-Rahman 
Ibn Abi al-Zinad informed us on the authority of v Abd al-Majid Ibn 
Suhayl, he on the authority of Abu Salamah, he on the authority of Abu 
Hurayrah; (second chain) he (Ibn Sa v d) said: Narrators other than 
Muhammad Ibn v Abd al-Rahman (also) related to me some portions of 
it; they said: 

The Apostle of Allah, may Allah bless him, used to deliver his sermons on 
Fridays, standing in the mosque by the trunk (of a tree). (The Prophet) 
said: Verily, standing is hard for me. Thereupon, Tamim al-Dari said: 
Should'nt I make a pulpit for you, like the ones I have seen being 
prepared in Syria. The Apostle of Allah, may Allah bless him, consulted 
the Muslims about it. They gave their opinion that he should do it. Al- 
v Abbas Ibn v Abd al-Muttalib said: There is a slave of mine named Kilab; 
he is the most skilled of men (in this art). The Apostle of Allah, may Allah 
bless him, said: Order him to prepare one. So he sent him to a forest to 
cut a piece from tamarisk. He cut it and prepared (a minbar) with two 
steps and one seat. He brought it and placed it where it is placed today. 
Then the Apostle of Allah, may Alalh bless him, came and stood on it and 
said: [P. 10) This pulpit of mine is in front of one of the gates of the 
Paradise, and the legs of my pulpit are the steps of the Paradise. He 
continued: My pulpit is on my cistern (Kawthar); he said: Between my 
pulpit and my house there is a garden from the gardens of Paradise; he 
also said: Whoever swore falsely on my pulpit, even though it be for a 
miswak of arak, he would have his abode in hell-fire. When the Apostle 
of Allah, may Allah bless him, ascended the pulpit, he greeted it; when he 
sat down on it, the mu'adhdhin called the adhan. The Prophet used to 
deliver two Khutbahs and thus he sat twice. He used to signal with his 
finger, and the people said amen. He used to recline on a staff which was 
(made) of shawhat (yew tree) and then delivered the Khutbahs leaning 
against it, on Fridays. When he delivered the sermon, the people had 
their faces towards him; they lent their ears to him and saw him with 
their eyes. He used to offer Friday prayers after the sun had declined. He 
had a Yamani sheet six cubits by three cubits and a span of hand, and an 
izar woven in v Umman, it was four cubits and a span long and two cubits 
and a span wide. He used to put on these (clothes) on Fridays and v Id 
days; (after the prayers) they were (taken of), folded (and kept). 



Volume 1, Parts II.70.2 



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Abu Bakr Ibn v Abd Allah Ibn Abi Uways al-Madani, son of the sister of 
Malik Ibn Anas informed us; he said: Sulaymen Ibn Bilal related to me 
on the authority of Sa v d Ibn Sa'id Ibn Qays, he on the authority of 
v Abbas Ibn Sahl Ibn Sa v d al-Sa v idi, he on the authority of his father; (he 
said): 

Verily, when the Prophet, may Allah bless him, wanted to deliver 
Khutbah on Friday, he stood leaning against a log of wood with two 
crevices. He (Sahl) said: I think it was of dawm-palm and stood in his 
place of worship, and so he leaned againt it. His Companions said to him: 
Apostle of Allah! the number of people (listeners) has increased, and if 
you stand upon something while delivering the Khutbah, they will (be 
able to) see you. He said: As you like, Sahl said: There was only one 
carpenter in al-Madinah; he and I went to al-Khafigayn and prepared 
this pulpit from tamarisk wood. He (Sahl) said: When the Prophet, may 
Allah bless him, mounted it, the log of wood began to yearn. Thereupon, 
the Prophet, may Allah bless him, said: Don't you wonder at the yearning 
of this log of wood? The people came forward and looked worried at its 
yearning, till their weeping became excessive. Then the Prophet, may 
Allah bless him, came down (from the pulpit), went near it and placed his 
hand on it. It was thus consoled. The Prophet, may Allah bless him, gave 
his orders about it, and it was either buried beneath his pulpit or fixed in 
the ceiling. 



Volume 1, Parts II.70.3 

Yahya Ibn Muhammad al-Jari informed us on the authority of 'Abd al- 
Muhaymin Ibn v Abbas Ibn Sahl Ibn Sa v d al-Sa v idi, he on the authority of 
his father, he on the authority of his fAbd al-Muhaymin's) grandfather; 
he said: 

Three steps were cut from tamarisk wood of the forest for the Prophet, 
may Allah bless him. Sahl brought a log of it, and it was placed near the 
pulpit. 



Volume 1, Parts II.70.4 

Ya v qub Ibn Ibrahim Ibn Sa v d al-Zuhri informed us on the authority of 
his father, he on the authority of Silih Ibn Kaysan, he on the authority of 
Ibn Shihab; he said: (A person) related to me and he had heard Jabir Ibn 
v Abd Allah saying: 



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Verily, the Apostle of Allah, may Allah bless him, used to stand (leaning 
against) a trunk of a palm tree set [P. 11] in the mosque till he thought of 
making a pulpit; he took the counsel of the wise Muslims. They gave their 
opinion that he should have it; so the Apostle of Allah, may Allah bless 
him, got it. When it was Friday, the Apostle of Allah, may Allah bless 
him, came (to the mosque) and sat on the pulpit. When the trunk missed 
him, it began to yearn and people were terrified. Thereupon, the Apostle 
of Allah, may Allah bless him, rose from his seat, came near it, stood, by 
its side and touched it; thus it was consoled. After that day its yearning 
was not heard. 



Volume 1, Parts II.70.5 

v Abd Allah Ibn Ja'far al-Raqqi informed us; he said: v Ubayd Allah Ibn 
'Amr related to me on the authority of Ibn v Aqil, he on the authority of al- 
Tufayl Ibn Ubayyi Ibn Ka v b, he on the authority of his father; he said: 

The Apostle of Allah, may Allah bless him, used to offer prayers by the 
side of a trunk, when the mosque was in the form of a canopy. He used to 
deliver Khutbah leaning against this trunk. Thereupon, one of his 
Companions said: Apostle of Allah, would you like me to prepare a 
pulpit for you, so that you may stand on it on Fridays and people may 
have a look at you, and you may (make them) hear your Khutbah better? 
He said: Yes. Then three steps were made which form the uppar part of 
the minbar. The pulpit was prepared and set in its place; the Apostle of 
Allah, may Allah bless him, wanted to ascend the pulpit and he passed by 
it (trunk); the trunk bellowed till it split and was cleft. Thereupon, the 
Apostle of Allah, may Allah bless him, came down and touched it with his 
hand, till it was consoled. Then he reascended the pulpit. He had been 
praying by the side of this trunk, when the mosque was demolished and 
alterations were made Ubayyi Ibn Ka'b took this trunk, and it remained 
in his house till it decayed and white ants ate it reducing it to dust. 



Volume 1, Parts II.70.6 

Kathir Ibn Hisham informed us: Hammad Ibn Salamah informed us: 
"Ammar informed us on the authority of Ibn 'Abbas: 

Verily, the Prophet, may Allah bless him, used to deliver Khutbah 
leaning on a trunk. When the pulpit was prepared and he began to use it, 
the trunk yearned till he came to it and embraced it. He said: Had I not 
embraced it, it would have yearned till the day of resurrection. 



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Volume 1, Parts II.70.7 

'Abd Allah Ibn Maslamah Ibn Qa v nab al-Harithi informed us: v Abd 
al-'Aziz Ibn Abi Hazim informed us on the authority of his father: 

That he heard Sahl Ibn Sa'd being questioned about the pulpit as to what 
kind of wood it was (made of). He said: The Apostle of Allah, may peace 
be on him, sent (a message) to such and such a woman, whose name he 
mentioned, saying: Ask your carpenter slave to make a wooden stand 
(standing on which) I shall address the people. Thereupon, he prepared 
three steps of a log of tamarisk from the forest. The Apostle of Allah, may 
Allah bless him, gave orders, and it was set in this place. Sahl said: I saw 
the Apostle of Allah, may Allah bless him, on the first day he sat on it. He 
said: Allah is great. The people also said: Allah is great. He knelt while he 
was on the pulpit, then he stood up and came down and prostrated near 
the pedestal of the pulpit. He repeated the prostrations until he 
completed his prayers. He had performed the second rak'ah like the first 
one. When he was free, he turned his face towards the people and said: 
people! I did this so that you may follow me and know my way of offering 
prayers. 



Volume 1, Parts II.70.8 

Abu Bakr Ibn v Abd Allah [P. 12] Ibn Abi Uways informed us; he said: 
Sulayman Ibn Bilal related to me on the authority of Yahya Ibn Said; he 
said: Hafs Ibn v Ubayd Allah Ibn Anas Ibn Malik al-Ansari related to me 
that he heard Jabir Ibn v Abd Allah saying: 

The roof of the mosque in the days of the Prophet, may Allah bless him, 
was supported by the trunks of palm. When the Prophet, may Allah bless 
him, delivered Khutbah, he used to lean against one of the trunks. When 
the pulpit was prepared for him, he stood on it. He (Jabir) said: We 
heard the sound of this trunk which was like that of an animal till the 
Prophet, may Allah bless him, came to it and placed his hand on it; then 
it was consoled. 



Volume 1, Parts II.70.9 

Abu Bakr Ibn v Abd Allah Ibn Abi Uways informed us on the authority of 
Muhammad Ibn v Amr Ibn Alqamah, he on the authority of Abu 
Hurayrah; (he said): 



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Verily, the Prophet, may Allah bless him, said: This pulpit of mine is in 
front of a tur v ah from the tura v hs, of heaven. He (Abu Hurayrah) said: 
Tur v ah means gate. 



Volume 1, Parts 11.70.10 

v Abd Allah Ibn Maslamah Ibn Qa v nab informed us: v Abd al-'Azlz Ibn 
Abi Hazim informed us on the authority of his father, he on the authority 
of Sahl Ibn Sa v d; he said: 

We used to say that the pulpit is at one of the tur v ahs of heaven. Sahl 
said: Do you know what is a tur v ah. They said: Yes, (it means) gate. He 
said: Yes, it means the gate. 



Volume 1, Parts 11.70.11 

Muhammad Ibn v Ubayd al-Tanafisi informed us on the authority of 
v Ubayd Allah Ibn v Umar, he on the authority of Khubayb Ibn v Abd al- 
Rahman, he on the authority of Hafs Ibn v Asim, he on the authority of 
Abu Hurayrah; he said: The Apostle of Allah, my Allah bless him, said: 

(The space) between my house and my pulpit is one of the gardens of 
heaven and my pulpit (rests) at my cistern (Kawthar). 



Volume 1, Parts 11.70.12 

Qabisah Ibn v Ugbah informed us: Sufyan informed us on the authority of 
"Ammar al-Duhni, he on the authority of Abu Salamah, he on the 
authority of Umm Salamah; she said: The Apostle of Allah, may Allah 
bless him, said: 

The legs of my pulpit are the steps of Paradise. 



Volume 1, Parts 11.70.13 

Anas Ibn v Iyad al-Laythi informed us: Hashim Ibn Hashim Ibn v Utbah 
Ibn Abi Waqqas al-Zuhri informed us on the authority of v Abd Allah Ibn 
Nistas; he said: I heard Jabir Ibn v Abd Allah saying: The Apostle of 
Allah, may Allah bless him, said: 



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None should take a false oath by the side of this pulpit lest his abode be in 
the hell-fire, even though it might be relating to a green miswak. 



Volume 1, Parts 11.70.14 

Al-Dahhak Ibn Makhlad informed us on the authority of Abu Yunus al- 
Hasan Ibn Yazid al-Damri; he said: I heard Abu Salamah; he said I 
heard Abu Hurayrah saying: 

None should take a false oath near this pulpit or (he said) my pulpit 
although it might be relating to a fresh miswak otherwise hell-fire would 
be ordained for him. 



Volume 1, Parts 11.70.15 

Ma'n Ibn v Isa informed us: Malik Ibn Anas informed us on the authority 
of v Abd Allah Ibn Abi Bakr, he on the authority of v Abbad Ibn Tamim, 
he on the authority of v Abd Allah Ibn Zayd al-Mazini; (he said): 

Verily, the Apostle of Allah, may Allah bless him, said: (The space) 
between my house and my pulpit is a garden from the gardens of heaven. 



Volume 1, Parts 11.70.16 

Muhammad Ibn Isma'il Ibn Abi Fudayk informed us; he said: Ibn Abi 
Dhi'b informed me on the authority of Hamzah Ibn Abi Ja v far, he on the 
authority of Ibrahim Ibn v Abd al Rahman Ibn v Abd, the qarl (Qur'an- 
reader) that: 

Verily, he saw [P. 131] Ibn v Umar rubbing his hand on the seat of the 
pulpit of the Prophet, may Allah bless him, and then rubbing it (hand) on 
his face. 



Volume 1, Parts 11.70.17 

v Abd Allah Ibn Maslamah Ibn Qa v nab al-Harithhi and Khalid Ibn 
Makhlad al-Bajali informed us; they said: Abu Mawdud v Abd al- v Aziz, a 
mawld of Hudhayl, informed us on the authority of Yazid Ibn v Abd Allah 
Ibn Qusayt; he said: 



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When the mosque was vacant I saw some Companions of the Prophet, 
may Allah bless him, catch hold of the plain pommel of the pulpit, which 
is close to the grave (of the Prophet), with their right hands and then turn 
their faces to the qiblah and pray. 



Volume 1, Parts 11.70.18 

Abu v Abd Allah said: v Abd Allah Ibn Maslamah said: 

It was plain, while Khalid Ibn Makhlad did not mention it. 

IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

71. ACCOUNT OF AL-SUFFAH AND THE COMPANIONS 
OF THE PROPHET, MAY ALLAH BLESS HIM, STAYING 

ON IT 

Volume 1, Parts II.71.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: Waqid Ibn Abi Yasir al-Tamimi related to me on the authority of 
Yazid Ibn v Abd Allah Ibn Qusayt; he said: 

The people of al-Suffah were those Companions of the Apostle of Allah, 
may Allah bless him, who had no houses. During the time of the Apostle 
of Allah, may Allah bless him, they slept in the mosque and found shelter 
in it as they had no other place. The Apostle of Allah, may Allah bless 
him, used to call them at the time of evening meals and distributed them 
among his Companions. One of these groups took their meals with the 
Apostle of Allah, may Allah bless him, until Allah gave them prosperity. 

Volume 1, Parts II.71.2 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said 
Muhammad Ibn Maslamah related to me on the authority of v Umar Ibn 
'Abd Allah, he on the authority of Ibn Ka'b al-Qurazi: 

About Allah's words, may His praise be glorious: ("Alms are) for the 
poor who are straitened for the cause of Allah" ,Qur'an 2:273 he said: 
They (the poor) were the people of al-Suffah who had no houses in al- 

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Madinah, nor relatives, so Allah exhorted the people to bestow (alms) on 
them. 



Volume 1, Parts II.71.3 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us, he said: 
Muhammad Ibn Nu'aym Ibn 'Abd Allah al-Mujammir related to me on 
the authority of his father; he said: I heard Abu Hurayrah saying: 

I saw thirty persons from ahl al-Suffah offering prayers behind the 
Apostle of Allah, may Allah bless him, and they had no sheets (on their 
bodies). 



Volume 1, Parts II.71.4 

Muhammad Ibn 'Umar informed us; he said: Zayd Ibn Firas related to 
me on the authority of Muhammad Ibn Ka v b; he said: 

I heard from Wathilah Ibn al-Asqa, he said: I saw thirty Companions of 
the Apostle of Allah, may Allah bless him, offering prayers behind the 
Apostle of Allah, may Allah bless him, in their trousers (izar), and I was 
one of them. 



Volume 1, Parts II.71.5 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: 
Muhammad Ibn Khut related to me on the authority of Ishaq Ibn Salim, 
he on the authority of Abu Hurayrah; he said: 

One night the Apostle of Allah, may Allah bless him, came out and said: 
Call my Companions to me and he meant the people of al-Suffah. I went 
in search of them and awoke them, one by one, till I collected them. Then 
we came to the door of the Apostle of Allah, may Allah bless him, and 
asked his permission. He granted the permission and placed a bowl 
before us containing (food prepared from) barley; he put [P.14] his hand 
over it and said: Eat from it in the name of Allah. We ate as much as we 
liked. He (Abu Hurayrah) said: Then we drew our hands. When the bowl 
had been placed (before us) the Apostle of Allah, may Allah bless him, 
had said: By Him in Whose control is the life of Muhammad, this evening 
there is no food for the family of Muhammad other than what you see. 
We said to Abu Hurayrah: When you were satisfied, how much of it had 



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remained? He said: It was as it had been placed, before us except that 
there were marks of fingers. 



Volume 1, Parts II.71.6 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us, he said: Kathir 
Ibn Zayd related to me on the authority of al- Walid Ibn Rabah, he on the 
authority of Abu Hurayrah; he said: 

I was one of the ahl al-Suffah during the life time of the Apostle of Allah, 
may Allah bless him, and I fainted because of hunger, lying between the 
dwellings of v Ayishah and Umm Salamah. 



Volume 1, Parts II.71.7 

Muhammad Ibn Umar informed us; he said: Musa Ibn v Ubaydah 
related to me on the authority of Nu'aym Ibn v Abd Allah al-Mujammir, 
he on the authority of his father, he on the authority of Abu Dharr; he 
said: 

I was one of ahl al-Suffah. 



Volume 1, Parts II.71.8 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said; Abu 
Mu v awiyah Shayban related to me on the authority of Yahya Ibn Abi 
Kathir, he on the authority of Abu Salamah Ibn v Abd al-Rahman, he on 
the authority of YaMsh Ibn Qays Ibn Tihfah al-Ghifari, he on the 
authority of his father; he said: 

I was one of the ahl al-Suffah. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

72. ACCOUNT OF THE PLACE WHERE THE APOSTLE OF 
ALLAH, MAY ALLAH BLESS HIM, SAID THE FUNERAL 

PRAYERS 

Volume 1, Parts II.72.1 

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He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami related to us; he 
said: Fulayh Ibn Sulayman related to me on the authority of Sa'id Ibn 
v Ubayd Ibn al-Sabbaq, he on the authority of Abu Sa'id al-Khudri; he 
said: 

After the arrival of the Prophet, may Allah bless him, in al-Madinah, 
when a person was on the verge of death, we went to him (Prophet) and 
informed him. He came and prayed for his salvation. When the man 
expired, he (Prophet) returned with those who were with him; some times 
he stayed till the corpse was interred. Some times the Prophet, may Allah 
bless him, was thus detained for long. When we feared that it would be 
troublesome for him, some people said to others: By Allah ! we should 
not inform him before a person's death . (After this) we informed him 
only after the death (of a person) so that he was spared this trouble of 
being detained. He (al-Khudri) said: We did accordingly, and informed 
him only after a person had died. Then he would come, say funeral 
prayers, and pray for his salvation. Some times he left and at other times 
he stayed till the corpse was interred. For a time it was our practice. 
Then the people said: By Allah ! it would have been better if we had not 
informed the Apostle of Allah, may Allah bless him, and had taken the 
bier to his house and sent him a message and he would have said the 
funeral prayers near his house. It would have been more convenient and 
easier for him. He (al-Khudri) said: We did accordingly. 

Muhammad Ibn Umar said: This place came to be known as the 
place of biers because the dead bodies were taken there. Then it became a 
custom among the people to carry the biers there and to say the funeral 
prayers at that place. This is the practice till today. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

73. ACCOUNT OF THE DESPATCH OF EPISTLES BY THE 

APOSTLE OF ALLAH, MAY ALLAH BLESS HIM, TO THE 

CHIEFS, INVITING THEM TO JOIN THE FOLD OF ISLAM, 

AND WHAT THE APOSTLE OF ALLAH, MAY ALLAH 

BLESS HIM, WROTE TO THE PEOPLE OF ARABIA AND 

OTHERS 

Volume 1, Parts II.73.1 



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He (Ibn Sa v d) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: Ma'mar Ibn Rashid and Muhammad Ibn v Abd Allah related to me 
on the authority of al-Zuhri, he on the authority of 'Ubayd Allah Ibn 
v Abd Allah Ibn 'Utbah, he on the authority of Ibn v Abbas; (second chain) 
he (Ibn Sa v d) said: Abu Bakr Ibn v Abd Allah Ibn Abi Sab rah related to 
us on the authority of al-Miswar Ibn Rifa v ah; (third chain) he (Ibn Sa v d) 
said: v Abd al-Hamid Ibn Ja v far related to us on the authority of his 
father; (fourth chain) he (Ibn Sa v d) said: v Umar Ibn Sulayman Ibn Abi 
Hathmah related to us on the authority of Abu Bakr Ibn Abi Hathmah, 
he on the authority of his grandmother al-Shifa; (fifth chain) he (Ibn 
Sa v d) said: Abu Bakr Ibn v Abd Allah Ibn Abi Sabrah related to us on the 
authority of Muhammad Ibn Yusuf, he on the authority of al-Sa'ib Ibn 
Yazid, he on the authority of al- v Ala Ibn al-Hadhrami; (sixth chain) he 
(Ibn Sa'd) said: Mu'adh Ibn Muhammad al-Ansari related to us on the 
authority of Ja v far Ibn v Amr Ibn Ja v far Ibn v Amr Ibn Umayyah al- 
Damri, he on the authority of one of his relatives, he on the authority of 
'Amr Ibn Umayyah al-Damri; their narrations are mixed up; they said: 

When the Apostle of Allah, may Allah bless him returned from al- 
Hudaybiyah in (the month of) Dhu al-Hijjah, 6 H. (April-May A.C. 628), 
he sent messengers to the chiefs inviting them to join the fold of Islam, 
and he wrote epistles to them. Then it was said to him: Apostle of 
Allah ! verily, the rulers do not read but sealed epistles. Thereupon, the 
Apostle of Allah, may Allah bless him, got a silver ring prepared; its 
signet was also of silver in which was engraved Muhammad Rasul Allah 
(Muhammad, the Apostle of Allah) in three lines. Then he sealed the 
epistles with it. Six of the messengers set out, in one day, and this was in 
Muharram, 7 H. (May, A. C. 628). Everyone of the persons despatched, 
spoke the language of the people to whom he was sent. The first 
messenger whom the Apostle of Allah, may Allah bless him, sent was 
v Amr Ibn Umayyah al-Damri, who was sent to al-Najashi. He wrote two 
epistles to him, in one of them he invited him to join the fold of Islam; it 
contained the verses of the Qur'an. He (Negus) took the epistle of the 
Apostle of Allah, may Allah bless him, and rubbed his eyes on it and 
alighted from his throne and came to the ground in all humbleness. Then 
he embraced Islam and bore witness to the truth, and said: I would have 
gone to him if I could. 

He wrote to the Apostle of Allah, may Allah bless him, about his 
accepting, believing in, and embracing Islam at the hands of Ja v far Ibn 
Abi Talib. 

In another epistle he (Prophet) had asked him to marry Umm 
Habibah Bint Abi Sufyan Ibn Harb to him (Prophet). She had migrated 
to Abyssinia with her husband v Ubayd Allah Ibn Jahsh al-Asadi. There 

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he had embraced Christianity and had died. The Apostle of Allah, may 
Allah bless him, had asked him in his letter to send back those of his 
Companions who were there. He did accordingly and married Umm 
Habibah Bint Abi Sufyan to him. [P. 16] and paid to her a dower of four 
hundred dinars on his behalf. He ordered that the Muslims be provided 
with necessaries and sent them in two boats with v Amr Ibn Umayyah al- 
Damri. He then sent for a vessel of ivory and placed in it the epistles of 
the Apostle of Allah, may Allah bless him, and said: Abyssinia will not 
cease receiving blessings as long as these letters are there. 

They said: The Apostle of Allah, may Allah bless him, sent Dahyah 
Ibn Khalifah al-Kalbi, who was one of the six (messengers) to Ceasar, 
inviting him to embrace Islam, and he wrote (and sent) another epistle to 
the governor (azim) of Busra to hand it over to Ceasar. The governor of 
Busra handed it over to Ceasar who happened to be at Emessa, as he was 
going on foot from Constantinople to Iliya (Jerushalem) in fulfilment of a 
vow. It was that in case the Romans overpowered the Persians he would 
go up to Iliya on foot. He (Caesar) read the epistle and then addressed the 
Roman grandees in a church at Emessa. He said: people of Rome ! will 
you like guidance and prosperity, so that your kingdom may be stable 
and you may follow what v Isa Ibn Maryam had said. The Romans said: 
What is it, your majesty? He said: Follow this Arabian Prophet. He (the 
narrator) said: They ran away like wild asses, snorting and with their 
crosses raised. When Caesar Heraclius saw this, he was disappointed as 
to their joining the faith of Islam and became apprehensive of the safety 
of his person and authority. So he consoled them and said: I said this to 
test your stead-fastness in your religion and now I have seen what I like 
most. They prostrated before him. 

They said: The Apostle of Allah, may Allah bless him, sent v Abd 
Allah Ibn Hudhafah al-Sahmi, one of the six {messengers) to Kisra, 
inviting him to embrace Islam; he also wrote an epistle to him. v Abd 
Allah said: I handed over the epistle of the Apostle of Allah, may Allah 
bless him, to him. It was read to him. Then he took it and tore it (into 
pieces). When the news reached the Apostle of Allah, may Allah bless 
him, he said: O Allah: Tear (break) his kingdom (into pieces). 

Kisra wrote to Badhan, who was his famil) over Yaman, asking him 
to send two sturdy persons to the man who was in al-Hijaz and to bring 
information about him. Thereupon, Badhan sent Qahramanah with 
another man with a letter. They came to al-Madinah and handed over 
Badhan's letter to the Prophet, may Allah bless him. The Apostle of 
Allah, may Allah bless him, smiled and invited them to embrace Islam 
while they were trembling (with fear). Thereupon, he (Prophet) said: 
Retire today and come tomorrow and I shall inform you what I want (of 

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you). They came on the following day and he said to them: Inform your 
master that my Lord has killed Kisra last night at the seventh hour. It 
was Tuesday, 10th First Jumada', 7 H. (13th September, A.C. 628). 
Verily, Allah, the Blessed, the Great, made his (Kisra s) son, Shiruyah 
overpower and kill him. They returned to Milan with this (information), 
and he and his sons, who were in Yaman, joined the fold of Islam. 

They said: The Apostle of Allah, may Allah bless him, sent Hatib Ibn 
Abi Balta v ah al-Lakhmi, one of the six (messengers) to al-Muqawqis, the 
ruler of Alexandria, [P. 17] the cheif of the Copts, inviting him to 
embrace Islam; he also wrote an epistle for him. He (Hatio) delivered the 
epistle of the Apostle of Allah, may Allah bless him, to him. He read it 
and called it a blessing, and then placing it in a vessel of ivory he sealed it 
and handed it over to his slave-girl. He sent this reply to the Prophet, 
may Allah bless him; I knew that a prophet was yet to appear, but I 
thought he would rise in Syria. However, I have shown due honour to 
your messenger and I am sending two slave-girls, who command respect 
among the Copts, and a mantle and a mule for riding, as presents to you. 
There was nothing in it besides this, and he did not embrace Islam. The 
Apostle of Allah, may Allah bless him, accepted his presents, the two 
slave girls, Mariyah, subsequently the mother of Ibrahim, the son of the 
Apostle of Allah, may Allah bless him, and her sister Shirin, and the 
white she-mule, like which there was not one in Arabia in those days, and 
that was Duldul. The Apostle of Allah, may Allah bless him, said: The 
mischievous person was niggardly because of his sovereignty which 
however will not last. 

Hatib said: He extended respect and hospitality to me and I stayed 
there for five days. 

They said: The Apostle of Allah, may Allah bless him, sent Shuja v 
Ibn Wahb al-Asadi, one of the six (messengers), to al-Harith Ibn Abi 
Shimr al-Ghassani inviting him to embrace Islam; he also wrote an 
epistle for him. Shuja v said: I approached him when he was at Ghutah of 
Damascus making preparations for the reception of Ceasar who had 
come from Emessa to Iliya. I waited for two or three days at his door and 
said to his hajib: I am the messenger of the Apostle of Allah, may Allah 
bless him. He said: You will not see him till such and such a day has 
passed. The hajib who was a Roman, bearing the name, Muri, asked 
about the Apostle of Allah may Allah bless him. I described the qualities 
of the Apostle of Allah, may Allah bless him, and explained to him what 
he preached; he could not control weeping. He said: I have read the 
Gospels and I have seen the description of this Prophet and so I believe in 
him and have faith in him, but I fear al-Harith will slay me. He extended 
respect and good hospitality to me. Al-Harith appeared one day and 

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placed the diadem on his head. He granted me permission (to wait on 
him) and I delivered to him, the epistle of the Apostle of Allah, may Allah 
bless him. He read it and threw it away, and said: Whoever disputes with 
me about my country I shall march against him even though he be in 
Yaman and shall send men to bring him to me. He continued repeating 
such imaginary words. He then stood up and ordered his horses to be 
shoed, and said to me: Convey to your master what you have seen. He 
also wrote (a letter) to Caesar containing information about me and what 
he intended to do. Caesar wrote to him (in reply) not to march against 
him (Prophet) but to show regard to him; he also asked him to join him 
(Caesar) at-Iliya. When he received this reply to his letter he called me 
and inquired: When do you intend to go back to your master. I said: 
Tomorrow. He ordered hundred mithqal (A mithqual is equal to 4-1/2 
mashahas, or about 67 grains) of gold to be given to me. Muri came to me 
and gave orders for my provisions and clothes and said: Convey my 
respects to the Apostle of Allah, may peace be on him. Then I returned to 
the Prophet and informed him (about my journey). Thereupon, he said: 
His sovereignty is lost. Then I conveyed Muri's greetings and narrated 
what he had told me. On this the Apostle of Allah, may Allah bless him, 
said: He was true. Al-Harith [P. 18] Ibn Abi shamir died in the year of 
Victory (of Makkah). 

They said: Farwah Ibn 'Amr al-Judhami was Caesar's governor (in 
v Amman) in the land of al-Balqa. The Apostle of Allah, may Allah bless 
him, did not write (any epistle) to him. But Farwah embraced Islam and 
wrote about his joining the fold of Islam to the Apostle of Allah, may 
Allah bless him. He sent a messenger from among his people, named 
Mas'ud Ibn Sa v d with a present. The Apostle of Allah, may Allah bless 
him, read his letter, accepted his present and wrote a reply. He gave to 
Mas v ud twelve ounces and a half (of silver) equal in value to five hundred 
dirhams. 

They said: The Apostle of Allah, may Allah bless him, sent Salit Ibn 
'Amr aKAmiri, one of the six (messengers), to Hawdhah Ibn v Ali al- 
Hanafi, inviting him to embrace Islam. He also sent an epistle to him. 
When he (messenger) reached there, he (Hawdhah) welcomed him and 
entertained him. He read the epistle of the Prophet, may Allah bless him, 
and sent a reply which was much below his dignity; he wrote to the 
Prophet, may Allah bless him: To what you invite is good and noble but I 
am the poet of my people and their preacher. The Arabs fear me on 
account of my position; share with me a part of your affairs, so that I 
may follow you. He gave a suitable reward to Salit Ibn v Amr and dressed 
him in clothes from Hajar. He (Salit) brought all these things to the 
Prophet, may Allah bless him, and informed him of what he had said. He 
read his letter and said: If he had asked for the flowing of water, I would 

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not have given him; may he perish! When he (the Prophet) returned after 
the Victory (of Makkah), Gabriel came and informed him that he 
(Hawdhah) had died. 

They said: The Apostle of Allah, may Allah bless him, sent 'Amr Ibn 
al-'As, in (the month of) Dhu al-Qa v dah, 8 H. to Jayfar and 'Abd sons of 
al-Julanda. They belonged (to the tribe) of al-Azd, and Jayfar was their 
ruler. He invited them to join the fold of Islam and wrote an epistle for 
them, and sealed it. 'Amr said: When I reached v Uman, I dicided to 
(approach) 'Abd who was more forbearing of the two and of more 
pleasing manners. I said to him: I am the messenger of the Apostle of 
Allah, may Allah bless him, sent to you and to your brother. He said: My 
brother is to be preferred because of his age and sovereignty. I shall 
conduct you to him so that he may read the letter. I waited for several 
days. Then he called me, and I entered and delivered the sealed letter to 
him. He broke the seal and read it upto the end. Then he handed it over 
to his brother who also read it like him; but I found his brother more 
courteous than him. He said: Leave me today and come tomorrow. On 
the next day I returned to him, and he said to me: I have thought over the 
acceptance of your invitation, but I shall become the weakest of the 
Arabs if I make another person master of my territory. Then I said: 1 am 
leaving tomorrow. When he became sure of my return, he called me; I 
appeard before him. He and his brother accepted Islam. They believed in 
the Prophet, may Allah bless him, and allowed me to collect sadaqah and 
to rule and he supported me against those who opposed me. As for the 
sadaqah, I collected it from the wealthy persons among them and paid to 
the poor. I remained there till the news of the death of the Apostle of 
Allah, may Allah bless him, reached us. 

[P. 19] He (Ibn Sa v d) said: The Apostle of Allah, may Allah bless him, 
on his return from al-Jfirranah, sent aKAla Ibn al-Hadrami to al- 
Mundhir Ibn Sawa al-Abdi who was in al-Bahrayn, inviting him to join 
the fold of Islam. He (Prophet) wrote an epistle to him, and in reply he (al- 
Mundhir) informed him of his joining the fold of Islam and testifying (to 
the truth of his mission). (He added): I read your epistle before the people 
of Hajar, some of whom liked Islam and joined its fold while others 
disliked it. In my country there are Magians, and Jews also, so give your 
orders about them. The Apostle of Allah, may Allah bless him, wrote to 
him: As long as you do your work efficiently, you will not be removed. He 
who continues to remain a Magian or a Jew, shall pay jizyah. 

The Apostle of Allah, may Allah bless him, wrote an epistle to the 
Magians of Hajar presenting Islam to them. In case they declined the 
offer, they would have to pay jizyah and their women would not be 
married (to Muslims) and the meat of animals slaughtered by them 
would not be eaten (by Muslims). The Apostle of Allah, may Allah bless 
him, sent Abu Hurayrah with aKAla al-Hadrami, and advised him to 



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treat them well. 

The Apostle of Allah, may Allah bless him, wrote for aKAla the 
rates of zakah on camels cows, sheep, fruits and other properties. He 
read the epistle of the Prophet to the people and realized their, sadaqahs. 



Volume 1, Parts II.73.2 

He (Ibn Sa v d) said: Al-Haytham Ibn v Adi al-Ta'i informed us; he said: 
Mujalid Ibn Sa'id and Zakariya Ibn Abi Za'idah informed us on the 
authority of al-Sha v bi; he said: 

The Apostle of Allah, may Allah bless him, used to write after the style of 
the Quraysh: In Thy name, Allah! Then the verse, "Embark therein! In 
the name of Allah be its course and its mooring," (Qur'an, 11:41) was 
revealed, and he began to write: In the name of Allah. Then the verse, 
"Cry unto Allah or cry unto the Beneficent" {Qur'an, 17:110) was 
revealed, and he began to write; In the name of Allah the Beneficent. 
Then the verse, "Lo ! it is from Solomon, and Lo ! it is: In the name of 
Allah, the Beneficent, the Merciful" {Qur'an, 27: 30) was revealed, and he 
began to write: In the name of Allah, the Beneficent, the Merciful. 



Volume 1, Parts II.73.3 

He (Ibn Sa v d) said: Al-Haytham Ibn v Adi informed us; Dalham Ibn Salih 
and Abu Bakr al-Hudhali informed us on the authority of v Abd Allah Ibn 
Buraydah, he on the authority of his father, Buraydah Ibn al-Husayb al- 
Aslami; (second chain) he (Ibn Sa v d) said: Muhammad Ibn Ishaq related 
to us on the authority of Yazid Ibn Ruman and al-Zuhri; (third chain) he 
(Ibn Sa v d) said: Al-Hasan Ibn v Umarah related to us on the authority of 
Firas, he on the authority of al-Sha v bi; their narrations are mixed up: 

Verily, the Apostle of Allah, may Allah bless him, said to his 
Companions: Come to me tomorrow morning, all of you. The Prophet, 
may he be blessed, was accustomed to remain in his seat after he had 
offered the morning prayers, glorifying and praying (to Allah). (On the 
following day) he turned to them and despatching a party to some people 
he said to them: Serve the servants of Allah for Him because Allah has 
forbidden the entry into heaven of those who are given charge of 
administration and do not serve His servants. Go and do not act like the 
apostles of v Isa Ibn Mary am (Jesus s/o Mary) who used to approach only 
those who were near and avoided those who were far away; subsequently 
they realized this. Every one of them spoke the language of the people to 
whom he was sent, and when this was related to the Prophet, may Allah 

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bless him, he said: It was the greatest right of Allah on His servants. 

He (Ibn Sa v d) said: The Apostle of Allah, may Allah bless him, wrote 
[P.20] an epistle to the people of Yaman detailing in it the regulations of 
Islam and duties on animals and properties. He directed them to treat his 
Companions and messengers well, and his messengers were Mu'adh Ibn 
Jabal and Malik Ibn Murarah. He informed them about the coming of 
their messengers to him and acknowledged the message which he had 
received from them. 

They said: The Apostle of Allah, may Allah bless him, wrote personal 
letters to several persons of Yaman; the names of some of them are, al- 
Harith Ibn v Abd Kulal, Shurayh Ibn v Abd Kulal, Nu v aym Ibn v Abd 
Kulal, Nu'man the prince of Dhu Yazan, Ma'afir and Hamdan and 
Zur v ah of Ru v ayn; and the last was the first of Himyarites to embrace 
Islam. He (Prophet) ordered them to collect ^adaqah (sadaqah implies 
zakah as well as other taxes) and jizyah and deposit the same with 
Mu v adh Ibn Jabal and Malik Ibn Murarah. He (Prophet) ordered them 
to treat them (Mu v adh and Malik) well. Malik Ibn Murarah was the 
messenger of the people of Yaman sent to the Prophet, may Allah bless 
him, to inform him about their embracing Islam and submission to him. 
The Apostle of Allah, may Allah bless him, wrote to them that Malik Ibn 
Murarah had delivered the message and defended their right in absentia. 

They said: The Apostle of Allah, may Allah bless him, wrote a similar 
epistle to Bang Mu'awiyah, a branch of Kindah. 

They said: The Apostle of Allah, may Allah bless him, wrote to Banu 
' Amr, a branch of Himyar, inviting them to embrace Islam. Khalid Ibn 
Sa'id Ibn aKAs had scribed this epistle. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Jabalah Ibn al-Ayham, the ruler of Ghassan, inviting him, to embrace 
Islam. He embraced Islam and wrote about his joining the fold of Islam 
to the Apostle of Allah, may Allah bless him, and sent a present to him. 
He did not cease to be a Muslim until the time of v Umar Ibn al-Khattab. 
While walking in the market place of Damascus, he trampled under foot 
a person (of the tribe) of Muzaynah, who stood up and slapped him. He 
was caught and produced before Abu v Ubaydah Ibn al-Jarrah. They 
said: This man slapped Jabalah. He (Abu v Ubaydah) said: He should slap 
him. They said: Should he not be slain? He said: No. They said: Should 
his hand not be amputated? He said: No, Allah the Great and 
Magnificent has ordained Qisas. (i.e. punishment should be commensurate 
with the crime). Jabalah said: Do you like that I should make my face like 
a sheep brought from the jungle; this is a bad religion. Then he became 
Christian and departed with his people and entered the Roman territory. 
The news reached v Umar who was grieved (to hear this) and said to 

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Hassan Ibn Thabit: Abu al-Walid ! do you know that your friend 
Jabalah Ibn al-Ayham has become Christian? He said: "Lo ! we are 
Allah's and to ! unto Him we are returning", (Qur'an, 2:156) and why 
(this)? He said: A man from Muzaynah slapped him. He (Hassan) said: 
Right he was. v Umar stood with his whip and lashed him. (Jabalah's 
incident is an instance of strict justice as administered in the time of 
'Umar.)' 

They said: The Apostle of Allah, may Allah bless him, sent Jarir Ibn 
Abd Allah al-Bajali to Dhu al-Kula v Ibn Nakur Ibn Habib Ibn Malik 
Ibn Hassan Ibn Tubba\ and Dhu v Amr, inviting them to embrace Islam. 
They joined the fold of Islam and Dhu al-Kula"s wife, Duraybah Bint 
Abrahah Ibn al-Sabbah embraced Islam. While Jarir was still with them, 
the Apostle of Allah, may Allah bless him, passed away; and Dhu 'Amr 
informed him of his passing away, may Allah bless him. So Jarir set out 
for al-Madinah. 

They said: The Apostle of Allah, may Allah bless him, wrote to Ma v di 
Karib Ibn Abrahah [P. 21] that the land of Khawlan will be his if he 
embraced Islam. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
bishop of Banu al-Harith Ibn Ka'b and the bishops and priests of Najran, 
their followers and their monks that every thing, small or great, 
pertaining to their churches, chapels and monasteries would remain in 
their possession that Allah and His Apostle guaranted that no bishop 
would be removed from his see, nor any monk from his monastery, nor 
any priest from his office and none of their rights or powers would be 
changed as long as they were sincere and good, and no cruelty would be 
shown to them. Al-Mughirah had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Rabfah Ibn Dhu Marhab al-Hadrami, his brothers and uncles, that their 
properties, presents, slaves, wells, trees, ponds, stream-lets, plants and 
their water-courses in Hadaramawt and all belongings of the family of 
Dhu Marhab, and every thing mortagaged in their land and whatever 
accrued from the fruits, nabk tree and wood would be considered a part 
of that mortagage, and would be theirs, and no one were to question them 
about anything that Allah and His Apostle would be absolved of it, and it 
would be the responsibility of the Muslims to help the family of Dhu 
Marhab and their lands would be free from cruelty and their property 
and persons and irrigational system of king's garden to that of the family 
of Qays (would be theirs) and that Allah and His Apostle guaranteed it. 
Mu'awiyah had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to those 

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from among the Banu Lakhm, who had embraced Islam on the basis of 
mere guess, used to offer prayers, pay zakah and the share of Allah and 
His Apostle and had abandoned the polythiests, that they were safe under 
the guarantee of Allah and the guarantee of Muhammad that from him 
who would return to his old religion the guarantee of Allah and the 
guarantee of Muhammad His Apostle, would be withdrawn, but, if a 
Muslim bore witness to his Islam, he would be safe under the guarantee 
of Allah and the guarantee of His Apostle. ' Abd Allah Ibn Zayd had 
scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Khalid Ibn Dimad al-Azdi that he would be allowed to retain the land 
which he held when he had embraced Islam on the condition that he 
would believe in Allah, Who has no partner, and would bear witness that 
Muhammad was His servant and apostle, and would offer prayers, pay 
zakah, fast during the month of Ramadan, go on a pilgrimage to the 
sanctuary (of Allah), would not protect heretics, nor harbour doubts and 
would remain sincere to Allah and His Apostle, love His friends and 
abhor His foes and that it would be binding on Muhammad the Prophet 
to defend him as he defended himself, his property and relations, that for 
Khalid was the guarantee of Allah and the guarantee of Muhammad if he 
fulfils (the conditions). Ubayyi had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote a 
document for 'Amr Ibn Hazm when he sent him to Yaman, detailing in it 
the regulations of Islam, its obligations and limits (hudud). Ubayyi had 
scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Nu'aym Ibn Aws the brother of Tamim al-Dari that he would retain 
Hibra and 'Aynun in Syria, the entire village, all alluvial land, hills, 
streams, [P. 22] fields, wells, cows, and that these would pass on to his 
successors after him; none would dispute with them nor resort to cruelty 
there and that he who took anything from them by force, would court the 
curse of Allah, the angels and all human beings. v Ali had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to al- 
Husayn Ibn Aws al-Aslami, that he (Prophet) had bestowed al-Furghan 
(in Yaman) and Dhat A'shas on him and that none would dispute with 
him. 'Ali had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to Banu 
Qurrah Ibn v Abd Allah Ibn Abi Nujayh al-Nabhaniyin that he had 
bestowed on them al-Mazallah, the whole of it, its land, water, alluvial 
land, hills and pasture land for the grazing of their animals. Mu v awiyah 

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had scribed it. 

They said The Apostle of Allah, may Allah bless him, wrote to Banu 
al-Dibab a branch of Banu al-Harith Ibn Ka v b that they would retain 
Saribah, its highlands and nobody would dispute with them about it, as 
long as they would continue to offer prayers, pay zakah, obey Allah and 
His Apostle and dissociate themselves from the heathens. Al-Mughirah 
had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote 'azid Ibn 
al-Tufayl al-Harithi that the whole of al-Maddah would be his and no one 
would dispute with him as long as he continued to offer prayers, pay 
zakah and fight against the heathens. Juhaym Ibn al-Salt had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to Banu 
Qaman Ibn Tha'labah, a branch of Banu al-Harith that they could retain 
Majs where they would be safe with their persons and properties. Al- 
Mughirah had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to v Abd 
Yaghuth Ibn Wa'lah al-Harithi that he could retain whatever land and 
other things, i.e. date-palms were in his possession at the time of his 
embracing Islam, as long as he offered prayers, paid zakah, and one fifth 
of the booty (collected) in battles, and that he would not be required to 
pay 'ushr (tithe) nor would he be ejected (from his land), and that those 
of his tribe who followed him (would be treated likewise). Al-Arqam Ibn 
'Abi al-Arqam al-Makhzum had scribed it. 

They said: The Apostle of Allah, may Allah bless nim wrote to Banu 
Ziyad Ibn al-Harith and other persons of the tribe of al-Harith, that they 
would retain Jamma and Adhnibah and they would be safe there as long 
as they offered prayers, paid zakah and fought the heathens. 'Ali had 
scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to Yazid 
Ibn al-Muhajjal al-Harithi that they (his men) would retain Namrah, its 
aqueducts and Wadi al-Rahman in their forest and that he and his heirs 
would be the chiefs of his tribe, Banu Malik, and that they would not be 
attacked nor ejected. Al-Mughirah Ibn Shu v bah had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to Dhu 
al-Ghussah Qays Ibn al-Husayn about his father's children, Banu al- 
Harith and Banu Nahd, that they had a guarantee from Allah and from 
His Apostle, and that they would not be ejected nor subjected to the 
payment of 'ushr as long as they offered prayers, paid zakah and kept 

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themselves away from the polytheists and bore witness to their Islam, but 
that tbeir properties would be subjected to the payment of the dues of the 
Muslims. He (Ibn Sa'd) said: Banu Nahd were the allies of Banu al- 
Harith. 

They said: The Apostle of Allah, may Allah bless him, wrote to Banu 
Qanan Ibn Yazid, a branch of the tribe of al-Harith that they could retain 
Midhwah and its irrigation system as long as they offered prayers, paid 
zakah, and kept themselves away from the polytheists and kept the routes 
safe and bore witness to their Islam. 

They said: [P. 23] The Apostle of Allah, may Allah bless him, wrote 
to 'Asim Ibn al-Harith al-Harithi that he would be entitled to the trees of 
Rakis and no one would question their title. Al-Arqam had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Mu'awiyah Ibn Jarwal, a branch of the tribe of Tayy, who had 
embraced Islam, and were offering prayers, paying zakah, obeying Allah 
and His Apostle and were paying the share of Allah and His Apostle 
equal to one fifth of the booty and had kept themselves away from the 
polytheists and borne witness to their Islam that they were in the security 
of Allah and His Apostle and that they would retain whatever they 
possessed at the time of embracing Islam and the place where the sheep 
were kept at night. Al-Zubayr Ibn al- v Awwam had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to v Amir 
Ibn al-Aswad Ibn v Amir Ibn Juwayn al-Ta'i that he and his people (who 
had accepted Islam) would retain their towns (bilad) springs which they 
possessed at the time of embracing Islam, as long as they offered prayers 
paid zakah and kept themselves away from the polytheists. Al-Mughirah 
had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Juwayn, a branch of the tribe of Tayy, who had embraced Islam, 
offered prayers, paid zakah, kept themselves away from the polytheists, 
obeyed Allah and His Apostle, paid one fifth of the booty as the share of 
Allah and His Apostle and bore witness to their Islam, that they would be 
under the security of Allah and Muhammad Ibn ' Abd Allah and that 
they would retain their land, their springs and whatever they possessed at 
the time of their embracing Islam, and that they would be entitled to 
pasture land where the sheep could be kept in the morning and in the 
night. AlMughirah had scribed it. 

He (Ibn Sa v d) said: He (Prophet) meant by ghadwah the land where 
the sheep grazed in the morning up to the place to which they moved by 

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night-fall; this was for them. The word: (mubitah) meant the place where 
they passed the night. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Man, a branch of the tribe of Tayy, that they would retain 
whatever land, springs and grazing land of the sheep they possessed at 
the time of their embracing Islam as long as they offered prayers, paid 
zakah, obeyed Allah and His Apostle, and kept themselves away from the 
polytheists, bore witness to their Islam and kept the routes safe. AKAla 
had scribed it and borne witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote: In the 
name of Allah, the Beneficent; the Merciful. From Muhammad, the 
Prophet, to Banu Asad. Peace be on you. I praise Allah before you; there 
is no god but He. After that, do not go near the springs and the land of 
Tayy (tribe), because it is not lawful for you to (encroach upon) their 
springs, or to enter their land except for those whom they admit. The 
guarantee of Muhammad would be withdrawn from him who disobeys 
QudaM Ibn v Amr should enforce this. Khalid Ibn Sa'id had scribed it. 

He (Ibn Sa v d) said: QudaM Ibn v Amr a member of Banu v Udhrah 
was their v amil. 

They said: The Apostle of Allah, may Allah bless him, wrote an 
epistle to Junadah al-Azdi and those of his people who followed him that 
they would be under the guarantee of Allah and Muhammad Ibn v Abd 
Allah as long as they offered prayers, paid zakah, obeyed Allah and His 
Messenger, and paid from the booty one fifth as the share of Allah and 
the Prophet, may Allah bless him, and kept themselves away from the 
polytheists. Ubayyi had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote an 
epistle to Sa'd of Hudhaym, a branch of Quda'ah, and Judham guiding 
them in the obligations of sadaqah and ordered them to pay sadaqah [P. 
24] and the fifth part to his messengers, Ubayyi and v Anbasah, or to him 
whom they (Ubayyi and v Anbasah) deputed. He (Ibn Sa'd) said; They did 
not mention their genealogies. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Zur v ah and Banu al-Rab v ah, branches of Juhaynah, that they 
would be safe in their persons and properties and that they would receive 
assistance in case any one showed cruelty to them or fought against them, 
except when it was allowed by religion or was for (defending) their 
families, and that those of their village people who were pious and 
virtuous, would enjoy the same privileges as those who lived in the towns, 

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and Allah is our Helper. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Ju'ayl, a branch of Bali, that they formed a sub-tribe of the 
Quraysh and came of the house of 'Abd Manaf, that they would enjoy the 
privileges which they were enjoying and their obligations would be the 
same as they had been, that they would not be evicted nor would they 
have to pay 'ushr; that they would retain what they possessed at the time 
of their embracing Islam and would receive tax from Nasr, Sa v d Ibn 
Bakar, Thumalah and Hudhayl. On these conditions v Asim Ibn Abi Sayfi, 
'Amr Ibn Abi Sayfi, al-'Ajam Ibn Sufyan and v Ali Ibn Sa v d offered 
bay v ah to the Apostle of Allah, may Allah bless him. A l- v Abbas Ibn v Abd 
al-Muttalib, v Ali Ibn Abi Talib, v Uthman Ibn v Affan and Abu Sufyan Ibn 
Harb stood witnesses (to the document). He (Ibn Sa v d) said: Verily, he 
made the members of the family of v Abd Manaf witnesses to this 
covenant because they were their allies and he meant that they would not 
be forced to move from one spring to another for (nonpayment of) 
sadaqah, and that they would not pay 'ushr more than once in a year. By 
saying that they would receive ... he referred to al-sadaqah. 

They said: The Apostle of Allah, may Allah bless him, wrote to those 
persons of Aslam, a branch of Khuza v ah, who had embraced Islam, 
offered prayers, paid zakah and were sincere in the faith of Allah, that 
they would be given help against those who showed cruelty to them and 
in return) they would help the Prophet, may Allah bless him, whenever 
called by him, that their village people would have the same privileges as 
those who lived in cities and they would be considered muhajirs wherever 
they happened to be. Al-'Ala Ibn al-Hadrami had scribed it and borne 
witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
v Awsajah Ibn Harmalah'al-Juhni: In the name of Allah, the Beneficent, 
the Merciful, this is what the Apostle has bestowed on 'Awsajah Ibn 
Harmalah al-Juhni, (i.e., a portion of) Dhu al-Marwah. He gives him 
what lies from Balkathah to Masna'ah, from there to al-Jafalat, from 
there to al-Jadd, the mountain towards qiblah. No one would dispute 
with him, and he who disputes with him has no right and the right vests 
in him. 'Uqbah had scribed it and bore witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Shankh, a branch of Juhaynah; In the name of Allah, the 
Beneficent, the Merciful. This is what Muhammad the Prophet has 
bestowed on Banu Shankh, a branch of Juhaynah. He bestowed on them 
what they had marked of Sufaynah and what they had tilled. He who 
disputes with them, has no right; and the right is vested in them. Al-'Ala 

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lbn 'Uqbah had scribed it and borne witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote to Banu 
Jurmuz Ibn Rabi'ah, and they are also a branch of Juhaynah: They are 
safe in their towns and they will retain what they possessed when they 
embraced Islam. Al-Mughirah had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 'Amr 
Ibn Ma v bad al-Juhni and those from among the Banu al-Huraqah, a 
branch of Juhaynah, and Banu al- Jurmuz, who had embraced Islam, [P. 
25] offered prayers, paid zakah, obeyed Allah and His Apostle, paid one- 
fifth of the booty as the share of the Pure Prophet, bore witness to their 
Islam and kept themselves away from the polytheists: They are safe 
under the guarantee of Allah, and of Muhammad. If any one of them 
owes some debt to a Muslim, he will repay the principal only and the 
interest in the mortgage will be unlawful. The sadaqah on fruits will be 
one tenth. And he who joins them will have privileges like theirs. 

They said: The Apostle of Allah, may Allah bless him, wrote for Bilal 
Ibn al-Harith al-Muzani: al-Nakhl, Jazza v ah and facing them Dhu al- 
Mazarf, and al-Nahl, are for him and he will get what instrument is fit 
for agriculture; he will also get al-Maddah, al-Jaz' and al-Ghaylah 
provided that he remains sincere. Mu v awiyah had scribed it. By the 
expression, jazza'ah he meant a village, by shatr, he meant facing it, and 
this is used in the Book of Allah, the High and Magnificent. "So turn thy 
face toward the Inviolable Place of worship". (Qur'an, 2:144) He means 
facing the Inviolable Place of worship. As regards the expression, gads he 
meant by it an instrument of agriculture; and al-Maddah was the name 
of a tract of land. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Budayl, Busr and Sarawat, sons of v Amr: After that, I did not impose any 
fine on your property nor I made any diminution in your rights. The 
most respected of the people of Tihamah in my view and those closest to 
me in kinship are you and those of al-Mutayyibin who follow you. After 
that, I granted the same rights to those of you who migrated as I have 
claimed for me, although they might have migrated to their own land, 
save the residents of Makkah and those who travel to perform Umrah or 
Hajj. Since I have made peace with you I have never fought against you, 
and you have no reason to fear from me that you will be besieged. After 
that, v Alqamah Ibn 'Ulathah and two sons of Hawdhah embraced Islam, 
migrated and offered bay v ah on the conditions on which those men of 
v Ikrimah, who followed them would pledge. We resemble each other in 
what is allowed and what is forbidden. By Allah! I do not speak a lie; 
surely Allah will befriend you. He (Ibn Sa'd) continued: He did not write 

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(in this letter), Peace be on you, because it was written before the verse 
enjoining salam was revealed. As regards v Alqamah Ibn v Ulathah, he was 
'Alqamah Ibn v Ulathah Ibn v Awf Ibn al-Ahwas Ibn Ja v far Ibn Kilab. The 
two sons of Hawdhah are, al- v Adda, and v Amr, the two sons of Khalid 
Ibn Hawdhah, of the tribe of Banu v Amr Ibn Rabi'ah Ibn 'Amir Ibn 
Sa v sa v ah, the progenitor of the men of v Ikrimah Ibn Khasafah Ibn Qays 
Ibn v Ilan. By "those of al-Mutayyibin who follow you" he meant Banu 
Hashim, Banu Zuhrah, Banu al-Harith Ibn v Abd aKUzza. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
al-'Adda Ibn Khalid Ibn Hawdhah and those persons of v Amir Ibn 
v lkrimah who followed him, that he (Prophed) had bestowed on them 
what was between al-Misba v ah and al-Zuhh and Lawabah i.e., Lawabah 
al-Kharrar. Khalid Ibn Sa'id had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Musaylimah, the liar, may Allah damn him, inviting him to join the fold 
of Islam, and sent it through v Amr Ibn Ummayyah [P. 26] al-Damri. 
Musaylimah wrote a reply to his epistle saying that he (Musaylimah) was 
a prophet like him, and asked him to divide the Earth; he also added that 
the Quraysh were not just. The Apostle of Allah, may Allah bless him, 
said: Curse him; Allah has also cursed him. The Prophet wrote to him: 
your letter (full of) falsehood and fabrications against Allah has reached 
me. As regards the Earth, it belongs to Allah. He bestows (it) on 
whomsoever He likes from among His servants. The life hereafter is for 
the pious, and peace be on him who follows guidance. He (Ibn Sa v d) said: 
He sent it through al-Sa'ib Ibn al- v Awwam, the brother of al-Zubayr Ibn 
aKAwwam. 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Salamah Ibn Malik Ibn Abi 'Amir al-Sulami, a branch of Banu Harithah, 
that he had bestowed on him Madfawwa, and none would dispute with 
him and that he who disputed with him had no right, and his (Salamah's) 
right is established. 

They said: The Apostle of Allah, may Allah bless him, wrote for al- 
v Abbas Ibn Mirdas al-Sulami, that he had bestowed on him Madfawwa 
and he who disputed with him had no right. AKAla Ibn 'Uqbah had 
scribed it and borne witness to it. (Compare it with the foregoing naration; 
in both Madfawwa is mentioned). 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Hawdah Ibn Nubayshah al-Sulami, then attached to the Banu v Usayyah, 
that he had bestowed on him the whole of al-Jafr. 



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They said: The Apostle of Allah, may Allah bless him, wrote for 
Ajabb, of the Banu Sulaym, that he had bestowed on him Falis. Al- 
Arqam had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Rashid Ibn v Abd al-Sulami that he had bestowed on him (land 
measuring) two bow-shots and one stone-throw in Ruhat. No one would 
dispute with him and he who disputed with him would have no claim, 
and his right was established. Khalid Ibn Said had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Haram Ibn v Abd v Awf, of the Banu Sulaym, that he had bestowed on him 
Adham and his share in Shawaq and that it was not lawful for any one to 
oppress them (descendants of Haram?) and they should not oppress any 
one. Khalid Ibn Sa'id had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote: In the 
name of Allah, the Beneficent, the Merciful. This is an agreement made 
by Nu'aym Ibn Mas v ud Ibn Rukhaylah al-Ashja v i for assistance and 
sincere devotion (and will last) as long as Uhud remains at its place and 
the ocean water drenches wool. 'Ali had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote for al- 
Zubayr Ibn al- v Awwam: I have bestowed on him Shawaq, its upper part 
and lower part. No one should dispute with him. 'Ali had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Jamil Ibn Rizam al- v Adawi that he had bestowed on him al-Ramda and 
that no one was to dispute with him. 'Ali had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Husayn Ibn Nadlah al-Asadi that he would have Aram and Kassah and 
that no one should dispute with him. Al-Mughirah Ibn SlnTbah had 
scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote for 
Banu Ghifar: As they are Muslims they have the rights which Muslims 
enjoy and they have the duties which Muslims perform. Verily, the 
Prophet has promised the guarantee of Allah and His Apostle for their 
persons and property; they will receive assistance against those who will 
oppress [P 27] them and verily when the Prophet calls them for assistance 
they would respond and assit him, except he who fights against religion (i. 
e., becomes apostate). (It will remain in force) until the water of the ocean 
drenches the wool and this document will be observed save for sin. 



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They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Damrah Ibn Bakr Ibn v Abd Manat Ihn Kinanah that their persons 
and property would be safe and that they would be assisted if any one 
oppressed them and they would help the Prophet, may Allah bless him, 
till the ocean drenches the wool, except when they fought against the 
religion of Allah. When the Prophet would call them they would respond 
and that there would be a guarantee of Allah and His Apostle for it and 
those of them who were pious and virtuous would be helped. 

They said: The Apostle of Allah, may Allah bless him, wrote to al- 
Hilal, the ruler of al-Bahrayn; You are in peace; I praise before you 
Allah and there is no god except Him, and there is no partner with Him. I 
call you to beleive in Allah, Who is One and to obey Him and join the 
party (of believers). It will be for you, and peace be on him who follows 
guidance. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Asibakht Ibn v Abd Allah, the ruler of Hajar: Verily, al-Agra' brought 
your letter of intercession (shafa'at) for your which I accept and trust 
upon the words of your messenger, al-Aqra' about your people. I send 
you good news concerning what you like and what you have asked for. 
But I think I should inform you that you will be honoured if you come to 
me, and also you will be honoured if you remain (i.e., where you are). 
After this, I do not ask any one to offer present, but I shall accept if you 
send one. My v amils have praised you, and I give you an advice, which is 
better still, namely, that you should offer prayers, pay zakah and offer 
hospitality to believers. I have named your people Banu v Abd Allah, so 
direct them to offer prayers and do good deeds and receive good news. 
Peace be on you, and those of your people, who are believers. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
people of Hajar: After this, I advise you, by Allah and by your souls, that 
you should not be led a stray after you are guided and you should not be 
tempted after you are rightly directed. After this, your deputation waited 
on me and I did not do any thing but what pleased them. If I had made 
an effort, I would have turned you out of Hajar, but I have accepted the 
intercession of an absentee from among you and have honoured him who 
is present. So remember the blessings of Allah on you. After that, the 
news of what you have done has reached me. I do not consider him, who 
does noble deeds, responsible for the evil deeds of the evil-doers. When 
my amirs come to you, obey them and assist them in (the implementation 
of) the commands of Allah and assist him in the His, path. He from 
among you, who does noble deeds will not be misled, before Allah, nor 
before me. 



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They said: The Apostle of Allah, may Allah bless him, wrote to al- 
Mundhir Ibn Sawa: After that, my messengers have praised you. As long 
as you do good deeds I shall do good to you and I shall reward you for 
your actions. Be sincere to Allah and His Apostle, and peace be on you. 
He despatched it with aKAla Ibn al-Hadrami. 

They said: The Apostle of Allah, may Allah bless him, wrote to [P, 
28] al-Mundhir Ibn Sawa another epistle: After that, I am sending 
Qudamah and Abu Hurayrah, pay to them whatever is collected of the 
jizyah of your land. Peace be on you. Ubayyi scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to al- 
v Ala Ibn al-Hadrami: After that, I have sent a person to al-Mundhir Ibn 
Sawa to receive the amount of jizyah, which he has collected, so make 
haste and send him with the amounts of sadaqah and v ushr collected by 
you. Peace be on you. Ubayyi scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Daghatir, the bishop; Peace be on him who embraces Islam. After that, 
Verily, "Jesus son of Mary, was only a messenger of Allah, and His word 
which He conveyed unto Mary" (Qu'ran, 4:171) the Pure. "Verily, I 
believe in Allah; and that which is revealed unto Abraham, and Ismael, 
and Isaac, and Jacob, and the tribes, and that which Moses and Jesus 
received, and that which the prophets received from their Lord. We 
make no distinction between any of them, and unto Him we have 
surrendered." Peace be on him who follows guidance.(Qu 'ran, 4:171) He 
(Ibn Sa v d) said: He despatched it with Dihyah Ibn Khalifah al-Kalbi. 

He (Ibn Sa v d) said: The Apostle of Allah, may Allah bless him, wrote 
to Banu Janbah, the Jews of Maqna, and. to (other) people of Maqna, 
near Aylah: After that, your messengers, while returning to your village, 
have come to me. On this letter of mine reaching you, you will be safe, 
with the guarantee of Allah and the guarantee of His Apostle. Verily, the 
Apostle of Allah is forgiving your shortcomings and sins. Under the 
guarantee of Allah and the guarantee of His Apostle there will be no 
cruelty or oppression on you. Verily, the Apostle of Allah, will defend 
you, against which he defends himself: Verily, for the Apostle of Allah 
will be the booty which you receive on making peace (with some party) 
and every slave you get, as well as animals and other objects, except that 
which the Apostle of Allah or his envoy remits. Verily, it is binding on 
you to pay one-fourth of the yield of your date palms, and one-fourth of 
your game from the rivers, and one-fourth of what your women spin, 
besides that you will be exempt from jizyah and forced labour. If you 
would listen and obey, it would be for the Apostle of Allah to honour 
your respected persons and to excuse your mistakes. After that, to the 

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believers and those who submit (muslimin), he who does good to the 
people of Maqna will be treated well and he who ill-treats them will 
suffer the consequences. Verily, there will be no Amir on you except one 
from among you or from the people of the Apostle of Allah, peace be on 
you. 

By the expression ... he meant their 'envoys'; by ... he meant the 
booty on which they make peace, by ... arms and property gathered in the 
house. As regards ... the ... is a log of wood thrown in the sea from which 
they cast their nets to catch fish. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Yuhannah Ibn Rubbah and (other) chiefs of the people of Aylah: You are 
safe. I praise Allah before you; there is no God but He. I will not fight 
against you unless I write to you (in advance). So, join the fold of Islam or 
[P. 29] pay the jizyah. Obey Allah and His Apostle and the messengers of 
His Apostle, honour them and dress them in nice clothes, other than the 
uniform of the ghazis. Provide Zayd with good clothes. If my messengers 
will be pleased with you, I shall also be pleased with you. The jizyah is a 
known thing. If you like that, peace might prevail over the land and sea; 
you should obey Allah and His Apostle. You will not be required to pay 
dues you have been paying to the Arabs and the 'Ajamis, and you will 
pay the dues to Allah and His Apostle. If you send them (my messengers) 
back and do not please them, I shall not accept anything from you, and 
shall wage war against you and make your young ones captive and shall 
stay your elders. Verily, I am the Apostle of Allah to communicate the 
truth. I believe in Allah, His Books and His Apostles. I believe in Masih 
Ibn Maryam (Messiah son of Mary) who is His word, to be His Apostle. 
Come to me before you face the evil. I have given advice to my 
messengers about your affairs. Pay three wasag (Wasaq is a camel- 
loadequal to sixty sa^s, each sa^ being equal to four mudds, and each mudd 
is equal to 1-1/3 lbs., thus a wasaq is equal to nearly four maunds of 
Pakistan.) of barley to Harmalah. Verily, Harmalah has recommended 
your case. Had there been no Allah and this (recommendation) I would 
not have had any correspondence with you and you would have seen 
armies marching against you. If you obey my messenger, verily, Allah is 
your defender and (also) Muhammad and those who follow him. Verily, 
my messengers are Shurahbil, Ubayyi, Harmalah and Hurayth Ibn Zayd 
al-Ta'i. If they conclude a treaty, I shall approve of it and you will be 
under the guarantee of Allah and Allah's Apostle Muhammad. Salam to 
you. If you obey, you should arrange provisions for the people of Maqna 
to go to their land. 

They said: The Apostle of Allah, may Allah bless him, wrote to those 
who had assembled in the mountains of Tihamah. They had way-laid the 
people of Kinanah, Muzaynah, al-Qarah and their slaves following them. 

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When the Apostle of Allah, may Allah bless him, appeared (i.e. was 
commissioned to prophethood) their deputation waited on him, may 
Allah bless him, Thereupon the Apostle of Allah, may Allah bless him, 
wrote to them: In the name of Allah, the Beneficent, the Merciful. This is 
an epistle from Muhammad, the Prophet, Apostle of Allah, to His free 
servants (utaga). If they believe, offer prayers and pay zakah, their slaves 
will be enfranchised and their mawla will be Muhammad. None of them 
belonging to any tribe whatsoever will be returned. If they have 
murdered anyone and seized the property of others, the same will be 
theirs. If they have to recover any debts they will get them. They will not 
be tyrannized or oppressed. They will be under the guarantee of Allah 
and the guarantee of Muhammad Salam. Ubayyi Ibn Ka v b scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote: In the 
name of Allah, the Beneficent, the Merciful. This is an epistle from 
Muhammad, the Apostle of Allah, to Banu Ghadiya. They have to 
guarantee the payment of the jizyah in return (for a guarantee from us 
that) there will be no oppression on them, nor banishment. The night and 
day will not void (the document). Khalid Ibn Said scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote: In the 
name of Allah, the Beneficent, the Merciful. This is an epistle from 
Muhammad, the Apostle of Allah, to Banu v Urayd. They will receive ten 
wasaq of of barley at the time of harvesting. Besides, they will get fifty 
wasaq of dates in the season every year. [P.30] They will not be 
oppressed, Khalid. Ibn Sa'id scribed it. 

He (Ibn Sa v d) said: The Banu 'Urayd were a Jewish people. 



Volume 1, Parts II.73.4 

He (Ibn Sa v d) said: Isma'il Ibn Ibrahim al-Asadi Ibn 'Ulayyah informed 
us on the authority of al-Jariri, he on the authority of Abu al-'Ala; he 
said: I was in the company of Mutarrif in the Suq al-Ibil (camel market) 
when an A'rabi came with a piece of leather or a leather wallet and said: 
Who will read it? Or he said: Is there any one among you who will read 
it? I said: yes, I will read it. He said: Take this; verily, the Apostle of 
Allah, may Allah bless him, wrote this to me. It contained this: In the 
name of Allah, the Beneficent, the Merciful. From Muhammad, the 
Prophet, to Banu Zuhayr Ibn Ugaysh, a sub-tribe of 'Ukal. If they bear 
witness to, (the formula that) there is no god save Allah and that 
Muhammad is the Apostle of Allah, they dissociate themselves with the, 
polytheists and promise to pay one-fifth of their booty as the general and 
particular shares of the Prophet, they will be safe under the protection of 
Allah and His Apostle. Then the people or some of them said to him: 

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Have you heard some thing from (the lips of) the Apostle of Allah; 
reproduce the same before us. I said: Yes. They said: Repeat before us, 
may Allah show you mercy. I said: I heard him saying: He who likes that 
his breast may be free from intense rancour, should keep fasts in the 
month of forbearance (i.e. Ramadan), and for three days in every month. 
The people or some of them said to him: Have you heard it from the 
Apostle of Allah. He said: I think you fear that I will fabricate a lie on the 
Apostle of Allah, may Allah bless him. By Allah I shall never relate a 
tradition after today. 



Volume 1, Parts II.73.5 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed, us: Lut Ibn Yabya al-Azdi informed us; he said: 

The Prophet, may Allah bless him, wrote to Abu Zabyan al-Azdi, 
belonging to (the tribe of) Ghamid, inviting him and his people to 
embrace Islam. He responded, along with some people of his tribe who 
happened to be at Makkah. Among them were Mikhnaf, 'Abd Allah and 
Zuhayr, sons of Sulaym; and v Abd Shams Ibn 'Afif Ibn Zuhayr. They 
were at Makkah, and those who came to him at al-Madinah were, al- 
Jahin Ibn al-Muraqqa', Jundab Ibn Zuhayr and Jundab Ibn Ka'b. After 
them came al-Hakam of the tribe of Mughaffal with forty persons who 
waited on him at Makkah. The Prophet wrote an epistle to Abu Zabyan 
who had the privilege of Companionship and lived till the time of Umar 
Ibn al-Khattab. 



Volume 1, Parts II.73.6 

Hisham Ibn Muhammad informed us; he said: Jamil Ibn Marthad 
related to me; he said: 

A member of the Ajiyin whose name was Habib Ibn 'Amr, waited on the 
Prophet, may Allah bless him. So he wrote an epistle for him: This is an 
epistle from Muhammad, the Apostle of Allah, to Habib Ibn 'Amr, the 
brother of Banu Aja and to him from among his people who embrace 
Islam, offer prayers, pay zakah from what he possesses and his water 
well; and there will be no (further tax) on his urban or rura! (property). 
For this, there is the guarantee of Allah and the guarantee of His Apostle. 



Volume 1, Parts II.73.7 



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He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: 

A man from Banu Buhtur, a branch of Tayy, related to me, he said: Al- 
Walid Ibn Jabir Ibn Zalim Ibn Harithah Ibn 'Attab Ibn Abu Harithah 
Ibn Judayyi Ibn Tadul Ibn Buhtur vaited on the Apostle of Allah, may 
Allah bless him, and embraced Islam. He (Prophet) wrote an epistle, 
which is still preserved in his family at al- Jabalayn. (Salma and Ajd were 
two mountains which were known as al- Jabalayn) 



Volume 1, Parts II.73.8 

He (Ibn Sa v d) said: v Ali Ibn Muhammad al-Qurayshi informed us on the 
authority of Abu Ma'shar, he on the authority of Yazid Ibn Ruman, [P. 
31] Muhammad Ibn Ka v b and Yazid Ibn v Iyad Ibn Ju'dabah al-Laythi, 
they on the authority of al-Zuhri; others narrated on the authority of 
others; they said: 

The Apostle of Allah, may Allah bless him, wrote to Sim v an Ibn 'Amr Ibn 
Qurayt Ibn v Ubayd Ibn Abi Bakr Ibn Kilab, along with v Abd Allah Ibn 
v Awsajah al-Urani; he patched it into his bucket and so they came to be 
known as Banu al-Raqf (children of the patcher). Then Sim v an 
embrached Islam and came to the Apostle of Allah, may Allah blest him, 
and recited (the verse): Forgive me as you protected Ward; when I come 
to you I am not a greater sinner than Ward. 



Volume 1, Parts II.73.9 

He (Ibn Sa'd) said: v Ali Ibn Muhammad informed us on the authority of 
Hammad Ibn Salamah, he on the authority of al-Hajjaj Ibn Artat, he on 
the authority of Abu Ishaq al-Hamdani; (he said): 

Verily, an al- v Urani, (a man of the tribe of aKUraynah) received an 
epistle from the Apostle of Allah, may Allah bless him, and patched it in 
his (leather) bucket. His daughter said to him: I fear that shortly a 
catastrophe will befall you because the epistle of the chief of the Arabs 
came and you patched it in your bucket. Subsequently an army of the 
Apostle of Allah, may Allah bless him, passed by him, and they seized 
every thing belonging to him as lawful for them. Then he embraced Islam 
and came to the Prophet, may Allah bless him, and informed him (about 
it). The Apostle of Allah, may Allah bless him, said to him: Whatever you 
collect before the Muslims divide it among themselves will be yours. 



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Volume 1, Parts 11.73.10 



He (Ibn Sa v d) said: 'Ali Ibn Muhammad informed us on the authority of 
v Amr Ibn v Abd al-Rahman al-Zuhri, he on the authority of Zamil Ibn 
v Amr al-Judhami; he said: 

Farwah Ibn 'Amr al-Judhuami was the Roman 'amil of 'Amman, a 
territory of al-Balga or on Mu'an. He embraced Islam and wrote to the 
Apostle of Allah, may Allah bless him, about his conversion to Islam and 
sent the message through a man of his tribe whose name was Mas'ud Ibn 
Sa v d. He also sent with him a white mule, a horse, an ass, soft clothes, and 
a qaba of sarsenet embroidered with gold. Thereupon the Apostle of 
Allah, may Allah bless him, wrote to him: From Muhammad the Apostle 
of Allah to Farwah Ibn 'Amr: After that, your messenger came to us and 
delivered what you had despatched and gave information relating to you. 
He mentioned that you have embraced Islam and that Allah has guided 
you in His guidance; so do good deeds, obey Allah and His Apostle, offer 
prayers and pay zakah. He (Prophet) commanded Bilal who made a gift 
of twelve and half ounces (silver) to his (Farwah's) messenger, Mas'ud 
Ibn Sa v d. He (Ibn Sa v d) said: When the news of Farwah's embracing 
Islam reached the Roman Emperor, he called him and said to him: 
Abandon your creed and we will make you ruler. He said: I shall not part 
with the creed of Muhammad; and you know that Jesus gave the good 
news of his advent, but you fear because of your empire. Thereupon he 
imprisoned him and subsequently brought him out and killed him, and 
then crucified (his corpse). 



Volume 1, Parts 11.73.11 

He (Ibn Sa'd) said: V A11 Ibn Muhammad informed us on the authority of 
Said Ibn Abi ' Arubah, he on the authority of Qatadah, he on the 
authority of a man of Banu Sadus, he said: 

The Apostle of Allah, may Allah bless him, wrote to Bakr Ibn Wa'il: 
After that, embrace Islam and you will be safe. Qatedah said: They did 
not find a person to read it till a man of Banu Dubay'ah Ibn Rabfah 
came to them. He read it and they (Banu Dubay'ah) came to be called 
Banu al-Katib. The person who had received the epistle of the Apostle of 
Allah, may Allah bless him, was Zabyan Ibn Marthad al-Sadusi. 



Volume 1, Parts 11.73.12 

He (Ibn Sa'd) said: 'Ali Ibn Muhammad informed us on authority of 

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MiTtamir, he on the authority of a person from his companions whose 
name was 'Ata, he on the authority of [P. 32] 'Abd Allah Ibn Yahya Ibn 
Salman; he said: 

A son of Su'ayr Ibn 'Adda showed me an epistle from the Apostle of 
Allah, may Allah bless him; its contents were: From Mubammad the 
Apostle of Allah to al-Su'ayr Ibn 'Adda. I appoint you custodian of al- 
Rahih and whatever is left by a traveller is yours. 



Volume 1, Parts 11.73.13 

He (Ibn Sa'd) said: 'All Ibn Mubammad informed us on the authority of 
Yazid Ibn 'Iyad, he on the authority of al-Zuhri; he Said: 

The Apostle of Allah, may Allah bless him, wrote to al-Harith, Masruh 
and Nu'aym Ibn 'Abd Kulal, men of (the tribe of) Himyar: You are 
secure if you believe in Allah and His Apostle. Verily, Allah is One and 
there is no partner with Him. He raised Musa (Moses) with His signs and 
created 'Isa (Jesus) with His word. The Jews say that v Uzayr was the son 
of Allah and the Christians claim that Allah was one of the three, and Isa 
was the son of Allah. (Continuing) he (Ibn Sa'd) said: He despatched the 
epistle with 'Ayyash Ibn Abi Rabi'ah al-Makhzumi and said: When you 
reach their territory, do not enter it in the night (and wait) till it dawns; 
then clean yourself and make your cleanliness best and offer two rak v ahs 
of prayer. Pray to Allah for success and acceptance (of your prayers). 
Take refuge with Allah and take my epistle in your right hand, hand it 
over to them in their right hand. Verily, they will accept it. Recite before 
them: "Those who disbelieve among the People of the scriptures and the 
idolaters could not have left off (erring) till the clear proof came unto 
them". (Qur'an, 89:1) When you have finished it, say: Mubammad is the 
believer, and I am the first of the believers (to come to you) then no 
argument will be offered which will not fall and no book decked with 
falsehood will be presented whose illumination will not disappear. They 
will read before you and when they speak in a foreign tongue, tell them to 
translate into Arabic, and say; "Allah is my all (Qur'an, 39:38) and "/ 
believe in every scripture Allah had sent down, and I am commanded to be 
just among you. Allah is our Lord and your Lord. Unto us our works and 
unto you your works; no argument between us, and between you. Allah will 
bring us together, and unto Him is the journeying. " (Qur'an, 42:15) If they 
embrace Islam ask them about their three sticks before which, when 
presented, they fall prostrate. They are (one) of tamarisk painted white 
and yellow, (second) having knobs like those of a bamboo, and (third) is 
dark black shi sham; then take them to their market and burn them. 
v Ayyash said: I set out to carry out what the Apostle of Allah, may Allah 

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bless him, had commanded. Ultimately I entered (the town); the people 
had put on good clothes. He fAyyash) said: I went to see them and I 
reached near (a place) where big curtains were hanging at three doors of 
the houses. I raised one curtain and entered by the middle door. I 
approached the people in the court-yard of the house and proclaimed: I 
am the messenger of the Apostle of Allah. I acted as he had commanded 
me. They accepted (the message) and it happened as he, may Allah bless 
him, had foretold. 



Volume 1, Parts 11.73.14 

The chain of the narrators is the same; they said: 

The Apostle of Allah, may Allah bless him, wrote to v Abd al-Qays: From 
Muhammad, the Apostle of Allah, to al-Akbar Ibn v Abd al-Qays. They 
will be secure under the guarantee of Allah and the security of His 
Apostle against disturbances caused by them in the days of Jahiliyah. 
They will have to fulfill what they promise. They will not be detained on 
the way when bringing provisions and they will not be deprived of 
obtaining rain water and they will not be prevented from securing ripe 
fruits. AKAla Ibn al-Hadrami is the trustee of the Apostle of Allah on the 
land, the sea, with the tribes and the canals and their produce. The 
people of al-Bahrayn [P. 33] will support and help him and his partisans 
against oppressions. This is the covenant of Allah and His promise. They 
will, not change the words, nor will they think of separation. It is 
enjoined on the Muslim armies to make them sharers in booty and to be 
just in commands and to observe moderation in military movements. 
Neither party will make an alteration, and Allah and His Apostle bear 
witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Qayls (Qayls were rulers in Jahiliyah) and the notables of Hadramawt viz 
Zur v ah, Qahd, al-Bassi, al-Buhayri, 'Abd Kulal, Rabi'ah and Hajr. A 
poet praised a certain Qayl saying: 

Be it known that the best of all people is Qahd, (Next to him) is v Abd 
Kulal the best of the remaining ones. 
Another person said praising Zur v ah: 

Be it known that Zur'ah is the best of people after Muhammad although 
al-Buhayri has embraced Islam. 

They said: The Apostle of Allah wrote to Nufathah Ibn Farwah al- 
Du'ili, the ruler of al-Samawah. 

They said: He (Prophet) wrote to v Udhrah on the bone of the tail and 

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despatched it through a man of v Udhrah. Ward Ibn Mirdas, a man of 
Sa'd's branch of Hudhayl, seized the bone and broke it. Then he 
embraced Islam and met a martyr's death at the ghazwah of Wadi-al- 
Qura or that of al-Qaradah with Zayd Ibn Harithah. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Mutarrif Ibn al-Kahin al-Bahili: This is an epistle from Muhammad, the 
Apostle of Allah, to Mutarrif Ibn al-Kahin and those of the Bahilah who 
inhabit Bisah. (Bishah is a valley on the route to al-Yamamah) Verily he, 
who develops the barren land in which animals and camels dwell, will 
possess it. They will have to pay a full grown ox for every thirty oxen 
(possessed by them), one goat for a flock of forty goats; and out of every 
fifty camels a camel six years old. He who collects zakah will collect them 
in their pasture lands only; they will be secured under the security of 
Allah. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Nahshal Ibn Malik al-Wa'ili, a branch of the Bahilah: In thy name, O 
Allah. This is an epistle from Muhammad, the Apostle of Allah, to 
Nahshal Ibn Malik and to those of the Banu Wa'il who are with him and 
who have embraced Islam, offer prayers, pay zakah, obey Allah and His 
Apostle, pay one fifth of the booty as Allah's share and that of the 
Prophet, bear witness to their Islan and keep away from the polytheists. 
Verily, they are secure under the security of Allah and Muhammad will 
defend him against oppression of every kind. They will not be banished 
nor shall v ushr be collected from them. Their v amil will be from among 
themselves. v Uthman Ibn v Affan had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote an 
epistle to Thaqif that for them was the guarantee of Allah and the 
guarantee of Muhammad Ibn v Abd Allah, for what he had written to 
them. Khalid Ibn Said had scribed it; and al-Hasan and al-Husayn bore 
witness to it. {It may be noted that al-Hasan and al-Husayn must have been 
children offender age.) The Prophet, may Allah bless him, handed it over 
to Abu Numayr Ibn Kharashah. 

They said: The deputation of the Thaqif asked the Apostle of Allah, 
may Allah bless him, to declare Wajj a haram (inviolable place of 
sanctity). Thereupon he wrote to them: This is an epistle from 
Muhammad, the Apostle of Allah, to [P. 34] the believers: the ( cutting of) 
hawthorne, the bushes of Wajj, and hunting therein are prohibited. He 
who does it will be arrested and presented before the Prophet. This is the 
order of the Prophet Muhammad Ibn v Abd Allah, the' Apostle of Allah. 
Khalid Ibn Sa'id had scribed it under the command of the Prophet 
Muhammad Ibn v Abd Allah. (It also said that) none should transgress it 

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or else he would be responsible for (violating) what Muhammad, the 
Apostle of Allah, had commanded. 

They said: The Apostle of Allah, may Allah bless him, wrote to Sa'id 
Ibn Sufyan al-Rfli: This is what the Apostle of Allah, may Allah bless 
him, has bestowed on Sa'id Ibn Sufyan al-Rfli; he has bestowed on him 
the date palms of al-Suwariqiyyah and none should dispute with him. He 
who disputes with him has no claim and his (SaMd's) right is established. 
Khalid Ibn Sa'id had scribed it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
v Utbah Ibn Farqad: This is what the Prophet, may Allah bless him, has 
bestowed on v Utbah Ibn Fargad; he has bestowed on him a site for a 
house at Makkah close to al-Marwah. None should dispute with him. He 
who disputes with him has no claim and his CUtbah's) right is 
established. Mu v awiyah had scribed it. 

They said: The Apostle of Allah, may Allah bless mm, wrote to 
Salamah Ibn Malik al-Sulami: This is what the Apostle of Allah, may 
Allah bless him, has bestowed on Salamah Ibn Malik al-Salami; he has 
bestowed on him what is between Dhat al-Hunaza and Dhat al-Asawid. 
None should dispute with him. v Ali Ibn Abi Talib and Hatib Ibn Abi 
BahVah bore witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Banu Janab, a branch of Kalb: This is an epistle from Muhammad the 
Prophets, the Apostle of Allah, to the Banu Janab and their allies and 
those who supported them in establishing prayers in paying zakah, 
adhering to the Faith and fulfilling the covenant. They will have to pay 
one goat without any defect for every five grazing goats and the beasts of 
burden. They will (have a right to) own the beasts which go astray and 
the land irrigated with rain-water or by canals. The trustee will get his 
due but without any enhancement in what they give. Sa v d Ibn v Ubadah, 
v Abd Allah Ibn Unays and Dihyah Ibn Khalifah al-Kalbi bore witness to 
it. 

They said: The Apostle of Allah, may Allah bless him, wrote to 
Mahra Ibn al-Abyad: Those of the Mahrah tribe who are believers will 
not be annihilated, nor invaded and be fought against. They will have to 
establish the laws of Islam. He who makes an alteration (in them really) 
fights against Allah. He who believes in Him is under the guarantee of 
Allah and His Apostle. Things lost (if picked up) will be returned and 
beasts will be provided with water. Blood-shed, foul language and 
obscienity are evils. Muhammad Ibn Maslamah al-Ansari had ascribed it. 



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They said: The Apostle of Allah, may Allah bless him, wrote to 
Khath v am: This is an epistle from Muhammad, the Apostle of Allah, to 
Khath v am. He who is present in Bishah or its desert is absolved of the 
blood-shed of the days of Jahiliyah. From among you whoever embraces 
Islam willingly or unwillingly and owns a plot of hard or soft soil whether 
irrigated by rainwater or by the water of a spring and is free from famine 
and drought, will have the right of grazing his animals and having its 
produce. He will have to pay v ushr for every irtigated plot and one half of 
it for an unirrigated one. [P. 35] Jarir Ibn 'Abd Allah and other persons 
present bore witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote for the 
deputationists of the Thumalah and al-Huddan: This is an epistle from 
Muhammad, the Apostle of Allah, to the inhabitants of the coastal 
territories and the interior, which are close to Suhar. For what is to be 
realized from them for the groves of their date-palms, there is no fixed 
estimate nor measurement. However, they have to pay one wasaq out of 
every ten wasaqs. Thabit Ibn Qays Ibn Shammas had scribed this 
document, and Sa v d Ibn v Ubadah and Muhammad Ibn Maslamah bore 
witness to it. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
Bariq, a branch of Azd: This is an epistle from Muhammad, the Apostle 
of Allah, to the Bariq, without the permission of the Bariq, their fruits 
will not be plucked, nor will the animals be grazed in their vernal and 
autumnal pasture lands. If a Muslim happens to pass by them in an 'arak 
or jadb, it will be their duty to entertain him for three days. When their 
fruits ripen, a traveller may pick up (from those that have fallen) to 
satisfy his hunger but not to carry them. Abu 'Ubaydah Ibn al-Jarrah 
and Hudhayfah Ibn al-Yaman bore witness to it; Ubayyi Ibn Ka v b had 
scribed it. 

He (Ibn Sa v d) said: Al-Jadb (means), there is no pasture land; al- 
v arak (means), leaving the camel in a barren land where they graze to 
their satisfaction, and yagtathim (means) to carry (anything).They said: 
The Apostle of Allah, may Allah bless him, wrote an epistle for Wa'il Ibn 
Hujr, when the latter intending to go back to his native land, had said O 
Apostle of Allah! write an epistle to my people. The Apostle of Allah, may 
Allah bless him, said to Mu v awiyah: O Mu v awiyah, write to the ruling 
Qayls, to offer prayers and to pay zakah. The zakah is (to be paid) on the 
grazing animals and the chained animals in their possession. (The payers) 
should commit no fraud or send away their animals; (the collectors) 
should not ask for their being tied with a rope and brought for 
assessment at their camp. There should be no confusion through 
mingling. They are bound to support the Muslim forces. One she-camel 

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will be given out of every ten, and he who collects (additional) tax, takes 
more than the due. Wa'il said: Apostle of Allah, write about the land 
which belonged to me in the days of Jahiliyah. The Qayls of Himyar and 
the Qayls of Hadaramawt gave evidence (in his favour). Thereupon, he 
wrote to him: This is an epistle from Muhammad, the Prophet, to Wa'il 
Ibn Hujr, the Qayl of Hadaramawt: This is because you embraced Islam, 
so I assign to you the forts and tracts of land in your possession. Out of 
every ten one will be taken, and this will be determined by two persons 
with judgment. I have ordered that you will not be oppressed till this 
religion subsists, and the Prophet and the believers will be (your) 
supporters. 

They said: Al-AslTath and other persons of Kindah had a dispute 
with Wa'il Ibn Hujr about a valley of Hadaramawt; and instituted a case 
before the Apostle of Allah, may Allah bless him. Thereupon, the Apostle 
of Allah, may Allah bless him, wrote (gave) his decision, in favour of 
Wa'il Ibn Hujr. 

They said: The Apostle of Allah, may Allah bless him, wrote to the 
people of Najran: This is an epistle from Muhammad, the Prophet, the 
Apostle of Allah, to the people of Najran: My orders will be binding on 
them relating to all yellow, white and black fruits, and slaves. He showed 
them kindness and (emitted all this in return for two thousand hullahs 
(garments) to be judged by their value in ounces (of silver). In every 
Rajab [P. 36] one thousand hullahs will be due and likewise in every 
Safar one thousand hullahs will be due. Every hullah will be accounted 
for against an ounce (of silver). If the value of the hullahs exceeds the 
kharaj or fall short of it, it will be adjusted. Whatever of coats of mail, 
horses, camels or any other things is taken from them will be accounted 
for. The people of Najran will have to entertain my messengers (when 
they come to collect taxes) for twenty days or less; and they will not be 
detained for more than a month. If there be fighting in Yaman they will 
have to give as loan thirty coats of mail, thirty horses and thirty camels. 
Whatever coats of mail, horses and camels, are received as loan by my 
messengers will be under the guarantee of my messengers till they return 
them. The people of Najran and their neighbours are under the 
protection of Allah and the guarantee of Muhammad, the Prophet, the 
Apostle of Allah, for their persons, religion, land and property, those who 
are present and absent, and their churches and places of worship (will be 
safe). No bishop will be removed from his diocese, no monk from his 
monastry, and no trustee from his trust. What is in their possession, be it 
little or much, is theirs, provided that it is not the amount of usury or (a 
claim) for a blood-feud of the days of Jahiliyah. If any one of them puts 
forward a claim for his right, he will get justice without oppression; and 
oppression on the people of Najran (will not be tolerated). For him who 



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collected usury before, I am not responsible. None of them will be held 
for the transgressions of others. Whatever is entered in this document is 
under the guarantee of Allah and perpetual guarantee of the Prophet, till 
Allah gives His command. They should be sincere and virtuous, not 
resorting to oppression. Abu Sufyan Ibn Harb, Ghaylan Ibn v Amr, Malik 
lbn 'Awf al-Nasri, al-Aqra v Ibn Habis, al-Mustawrid Ibn v Amr, the 
brother of Bali, al-Mughirah Ibn SlnTbah and 'Amir, the mawla of Abu 
Bakr bore witness to It. 



Volume 1, Parts 11.73.15 

He (Ibn Sa'd) said: Muhammad lbn 'Umar al-Aslami informed us; he 
said: An old man of Damah related to me: 

Verily, the Apostle of Allah, may Allah bless him, wrote this epistle to 
Ukaydir. He brought me this epistle; I read it and made a copy of it. This 
epistle was written to Ukaydir when he had accepted Islam, pulled down 
idols and images with Khalid Ibn al- Walid, the Sword of Allah, in 
Dumah al- Jundal and its vicinity. In the name of Allah, the Beneficent, 
the Merciful. He will own land adjoining the shallow ponds, uncultivable, 
demarcated and undermarcated land, armours, weapons, wells and 
castles. (0 people of Dumah), to you belong trunks of date-palms and 
running water in the populated area. After paying one-fifth, your animals 
will not be prevented from grazing in lands, and those animals which are 
exempt from tax will be counted. You will not be prevented from 
(cutting) grass, and nothing else besides the v ushr will be realized from 
you. Offer prayers in time, pay zakah that is due; and you will abide by 
this covenant and testament, and this will be an evidence of your 
sincereity and your intention of fulfilling (the promise). Allah bears 
witness to it and also the Muslims who are presentMuhammad Ibn 
v Umar said: al-duhl (means) little water, al-ma v ami, undemarcated land, 
al-daminah, date palms well-rooted la tu v dal sarihatukum means, will not 
be prevented from grazing; al-farid, exempted from tax; [P. 37] al-agh 
fal, on whose border there is land; al-ma v in, running water; al-thabat, the 
old date-palms having their roots fixed in ground. 

He (lbn Said) said: When (the people of) Dumah, Aylah and Tayma 
saw the Arabs embracing Islam, they became afraid of the Prophet. 

He (Ibn Sa v d) said: Yuhannah Ibn Rubah (Al-Qamus gives Radhbah) 
came before the Prophet, may Allah bless him; he was the sovereign of 
Aylah and he was afraid lest the Prophet, might send (a force) as he had 
done in the case of Ukaydir; along with him came the people of Syria, 
Yaman, al-Bahr, Jarba and Adhruh. They approached him, and he made 

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peace with them. He imposed fixed amount of jizyah on them and wrote 
this epistle: In the name of Allah, the Beneficent, the Merciful. This 
(treaty of) peace is from Allah and Muhammad the Prophet, the Apostle 
of Allah, to Yuhannah Ibn Rubah and to the people of Aylah, concerning 
their boats and caravans in land and sea. There is the guarantee of Allah 
and the guarantee of Muhammad, the Apostle of Allah, to them and those 
from Syria, Yaman and al-Bahr who are with them. If any one introduces 
anything new, his person will not be saved by his wealth and it will be 
lawful for anyone who seizes it. They will not be allowed to prevent the 
people from (taking) water when they halt, nor will they prevent people 
from travelling in land or on the sea. This was scribed by Juhaym Ibn al- 
Salt and Shurahbil Ibn Hasanah under orders from the Apostle of Allah. 



Volume 1, Parts 11.73.16 

Muhammad Ibn v Umar informed us; he said: Ya'qub Ibn Muhammad al- 
Zafari related to me on the authority of v Asim Ibn v Umar Ibn Qatadah, 
he on the authority of v Abd al-Rahman Ibn Jabir, he on the authority of 
his father; he said: 

I saw Yuhannah Ibn Rubah on the day he came to the Prophet, may 
Allah bless him. He had a cross of gold fastened to his forehead. When he 
saw the Apostle of Allah, may Allah bless him, he covered it and nodded 
his head. The Prophet, may Allah bless him, signalled him to raise his 
head and made peace with him the same day. The Apostle of Allah, may 
Allah bless him, covered him with a Yamanite sheet and ordered him to 
stay with Bilal. He said: I saw Ukaydir when Khalid brought him; he had 
a cross of gold and he had put on a silken garment. 

He (Ibn Sa v d) said: Here the narration is connected with the 
previous one. Muhammad Ibn 'Umar said: I copied the epistle regarding 
the people of Adhruh. It was this: In the name of Allah, the Beneficent, 
the Merciful. This is the epistle from Muhammad the Prophet to the 
people of Adhruh. They are safe under the protection of Allah and 
Muhammad and that in every Rajab they will pay one hundred dinars 
pure and of full weight. Allah will reward them for their kindness to 
Muslims. If a Muslim takes refuge with them for fear of punishment at 
the time when they fear the Muslims, Allah will be a surety for them. 
They will be safe till Muhammad sends a word before his emergence with 
the intention of fighting. He (Ibn Sa v d) said: The Apostle of Allah, may 
Allah bless him, imposed three hundred dinars per annum on the people 
of Aylah; and they were three hundred persons. 

He (Ibn Sa v d) said: The Apostle of Allah, may Allah bless him, wrote 

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to the people of Jarba and Adhrun: This is an epistle from Muhammad, 
the Prophet, to the people of Jarba and Adhruh; they are safe under the 
protection of Allah and the protection of Muhammad and that they have 
to pay one hundred dinars, pure and of full weight every Rajab [P. 38], 
and Allah is their surety. 

He (Ibn Sa v d) said: The Apostle of Allah may Allah bless him, wrote 
to the people of Maqna that they were safe under the custody of Allah 
and the custody of Muhammad and that would be one-fourth of the spun 
(thread) and one-fourth of their fruits as dues from them. 



Volume 1, Parts 11.73.17 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us: Ibn Abi Dhi'b 
informed us: 'Salih the mawla of al-Taw'amah informed us: 

That the Apostle of Allah, may Allah bless him, made peace with the 
people of Maqna on one-fourth of their fruits and one-fourth of their 
spun (thread). 

Muhamnad Ibn Umar said: The people, of Maqna were Jews living 
on the coast of the sea; the people of Jarba and Adhruh were also Jews. 
The word tayyibah means pure that is, pure gold, and the term ... means, 
when he inteded to move out for fighting. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

74. ACCOUNT OF THE DEPUTATIONS OF THE ARABS TO 
THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM 



»i 



1. The Deputation of Muzaynah 



2. The Deputation of Asad 



3. The Deputation of Tamin 



4. The Deputation of v Abs 



5. The Deputation of Fazarah 



6. The Deputation of Murrah 



8. The Deputation of Muharib 



7. The Deputation of Tha v labah 



9. The Deputation of Sa v d Ibn Bakr 

10. The Deputation of Kilab 



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11. The Deputation of Ru'was Ibn Kilab 

12. The Deputation of 'Ugayl Ibn Ka v b 

13. The Deputation of Ja v dah 

14. The Deputation of Qushayr Ibn Ka v b 

15. The Deputation of Banu al-Bakka 

16. The Deputation of Kinanoh 

17. The Deputation of Ash ja v 

18. The Deputation of Bahilah 

19. The Deputation of Sulaym 

20. The Deputation of Hilal Ibn v Amir 

21. The Deputation of 'Amir Ibn Sa'sa'ah 

22. The Deputation of Thaqif 

23. The Deputation of Rabi'ah v Abd al-Oays 

24. The Deputation of Bakr Ibn Wa'il 

25. The Deputation of Taghlib 

26. The Deputation of Hanifah 

27. The Deputation of Shayban 

THE DEPUTATIONS OF THE PEOPLE OF YAMAN 

28. The Deputation of Tayy 

29. The Deputation of Tujib 

30. The Deputation of Khawlan 

31. The Deputation of Ju'fi 

32. The Deputation of Suda 

33. The Deputation of Murad 

34. The Deputation of Zubayd 

35. The Deputation of Kindah 

36. The Deputation of al-Sadif 

37. The Deputation of Khushayn 

38. The Deputation of Sa'd Hudhaym 

39. The Deputation of Baliyi 

40. The Deputation of Bahra 

41. The Deputation of Udhrah 

42. The Deputation of Salaman 

43. The Deputation of Juhaynah 

44. The Deputation of Kalb 

45. The Deputation of Jarm 

46. The Deputation of al-Azd 

47. The Deputation of Ghassan 

48. The Deputation of al-Harith Ibn Ka'b 

49. The Deputation of Hamdan 

50. The Deputation of Sa'd Al-Ashirah 



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51. The Deputation of v Ans 

52. The Deputation of Al-Dariyin 

53. The Deputation of al-Ruhawiyin a branch of Mudhhij 

54. The Deputation of Ghamid 

55. The Deputation of Al-Nakha 

56. The Deputation of Bajilah 

57. The Deputation of Khath'am 

58. The Deputation of v Ash'arts 

59. The Deputation of Hadara Mawt 

60. The Deputation of Azd Uman 

61. The Deputation of Ghafiq 

62. The Deputation of Bariq 

63. The Deputation of Daws 

64. The Deputation of Thumalah and al-Huddan 

65. The Deputation of Aslam 

66. The Deputation of Judham 

67. The Deputation of Mahrah 

68. The Deputation of Himyar 

69. The Deputation of Najran 

70. The Deputation of Jayshan 

71. The Deputation of the Beasts of Prey 

1. The Deputation ofMuzaynah 

Volume 1, Parts II.74.1 

He (Ibn Sa v d) said: Muhammad Ibn v Umar Ibn Waqid al-Aslami 
informed us; he said: Kathir Ibn v Abd Allah al-Muzani related to me on 
the authority of his father, he on the authority his (Kathir's) grandfather; 
he said: 

The first deputation that waited on the Apostle of Allah, may Allah bless 
him, was of Mudar. (They were) four hundred persons of Muzaynah, and 
was in Rajah in 5 A.H. The Apostle of Allah, may Allah bless him, 
considered (their stay) in their homes as hijrah {i.e. from the point of 
reward) and said: you are muhajirs whereever you are, so retire to your 
property. Consequently they returned to their towns. 



Volume 1, Parts II.74.2 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: Abu Miskin and Abu v Abd al-Rahman al-Ijlani 

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informed us; they said: 

A few persons of Muzaynah including KhuzaM Ibn v Abd Nuhm waited on 
the Apostle of Allah, may Allah bless him. He (KhuzaM) offered bay 'ah 
on behalf of his people, Muzaynah; ten persons had come with him 
among whom were; Bilal Ibn al-Harith, al-Nu'man Ibn Muqarrin, Abu 
Asma, Usamah, v Ubayd Allah Ibn Burdah, v Abd Allah Ibn Durrah, Bishr 
Ibn al-Muhtafir. Muhammad Ibn Sa v d said: Some one other than Hisham 
said: Dukayn Ibn Sa v d and v Amr Ibn v Awf were among them. 

He (Ibn Sa v d) said: Hisham said in his narration: Khuza'i went to his 
people, but he did not find them where he thought they would be, and so 
he stayed there. Thereupon the Apostle of Allah, may Allah bless him, 
called Hassan Ibn Thabit and said: Remind KhuzaM but do not satirize 
him. Then Hassan Ibn Thabit said: 

Hearken, send a messenger to KhuzaM, 
That fidelity removes blemish, 

You are the best of (the children) of 'Uthman Ibn Amr, 
And when virtues are mentioned you possess the best of them; 
And you offered bay v ah to the Apostle and it was a virtue; 
That led you to virtue, and prosperity led you there, 
It should not render you helpless, what you cannot forbear, 
Of things and that should not render the 'Ada helpless. 

[P. 39] He (Ibn Sa'd) said: v Ada was the branch (of Muzaynah) to 
which he belonged. He (Ibn Sa'd) said: On this Khuza'i stood up and 
said: people ! the poet of the (great) man has specially addressed you, so 
I exhort you in the name of Allah. They said: We will not let you down. 
He (Ibn Sa v d) said: Tney embraced Islam and waited on the Prophet, 
may Allah bless him. The Apostle of Allah, gave the banner of Muzaynah 
on the day of Victory of Makkah to Khuza'i and on that day their 
number was one thousand persons. He (KhuzaM) was the brother of the 
father of v Abd Allah Ibn al-Mughaffal and brother of v Abd Allah, Dhu al- 
Bajadin. 



2. The Deputation ofAsad 

Volume 1, Parts II.74.3 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Hisham 
Ibn Sa'd informed us on the authority of Muhammad Ibn Ka v b al- 
Qurazi; (second chain) he (Ibn Sa'd) said: Hisham Ibn Muhammad al- 

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Kalbi informed us on the authority of his father, they said: 

A party of ten persons of Banu Asad Ibn Khuzaynah waited on the 
Apostle of Allah, may Allah bless him, in 9 H. Among them were 
Hadrami Ibn v Amir, Darar Ibn al-Azwar, Wabisah Ibn Ma v bad, 
Qatadah Ibn al-Qa v if, Salamah Ibn Hubaysh, Talhah Ibn Khuwaylid and 
Nuqadah Ibn 'Abd Allah Ibn Khalaf Hadrami Ibn Amir said: We came 
to you travelling in dark nights in a year of drought although you never 
sent a force against us. Thereupon it was revealed: {"They make it a 
favour unto thee (Muhammad) that they have surrendered unto Him ". 
Qur'an, 49:17) There were certain men of Banu al-Zinyah, i.e., they were 
Banu Malik Ibn Malik Ibn Tha'labah Ibn Dudan Ibn Asad. The Apostle 
of Allah, may Allah bless him, said: you are the progeny of al-Rishdah. 
They said: We are not like the descendants of Muhawwalah i. e., Banu 
Abd Allah Ibn Ghatfan. 



Volume 1, Parts II.74.4 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us; he said: Abu 
Sufyan al-Nakha'i related to me on the authority of a person from Banu 
Asad, later from Banu Malik Ibn Malik, he said: 

The Apostle of Allah, may Allah bless him, said to Nuqadah Ibn v Abd 
Allah Ibn Khalaf Ibn v Umayrah Ibn Murra Ibn Sa'd Ibn Malik al-Asadi: 
O Nuqadah! Find a she-camel for me which yields milk and (might also 
be used) for riding, and do not separate her from her young one. He 
made a search in his flock but did not find one. However; he found one 
with his uncle's son, who was called Sinan Ibn Zufayr. He obtained from 
him and took her to the Apostle of Allah, may Allah bless him. He 
touched her udder and called Naqadah who milked her leaving some 
milk (in her udder). He said: O Nuqadah! leave some of it so that it may 
bring more. Then the Apostle of Allah, may Allah bless him, drank the 
milk and made his Comrades also drink the milk of that she-camel; and 
Nuqadah drank of what had been left by him (Prophet). Then he said: 
Allah! bless the she-camel and (the person) who gifted it. Nuqadah said: I 
said: Prophet of Allah, what about him who brought her: He said (May 
Allah bless him) who brought her. 



3. The Deputation of Tamin 

Volume 1, Parts II.74.5 



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He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: 
Muhammad Ibn v Abd Allah informed us on the authority of al-Zuhri; 
(second chain) he (Ibn Sa v d) said: v Abd Allah Ibn Yazid related to us on 
the authority of Said Ibn v Amr; they said: 

The Apostle of Allah, may Allah bless him, sent Bishr Ibn Sufyan, who 
was known as al-Nahham al-Adawi to collect the sadaqah from Banu 
Ka'b, a branch of Khuza v ah. Then Banu v Amr Ibn Jundub Ibn al- v Anbar 
Ibn v Amr Ibn Tamim, who were staying there, came there. The (people 
of) Khuza v ah had collected their beasts to pay sadaqah. The Banu Tamim 
did not like it and refused. They took out their bows and unsheathed 
their swords. The tax-collector of zakah approached the Prophet, may 
Allah bless him and informed him. He (Prophet) said: Who will meet 
these people? 'Uyaynah Ibn Badr al-Fazari volunteered. The Apostle of 
Allah, may Allah bless him, sent him with fifty horsemen of the Arabs; 
none of them was a muhajir or an ansar. He attacked them and captured 
eleven men, eleven women and thirty children. He carried them to al- 
Madinah. Then a party of the chiefs of Banu Tamim consisting of 
'Utarud Ibn Hajib, al-Zibriqan Ibn Badr, Qays Ibn v Asim, Qays Ibn al- 
Harith, Nu'aym Ibn Sa v d, al-Agra' Ibn Habis, Riyah Ibn al-Harith, 'Amr 
Ibn al-Ahtam, came there. It is said they were ninety or eighty persons. 
They entered the mosque when Bilal had recited the adhan for zuhr 
prayers and the people were waiting for the emergence of the Apostle of 
Allah, may Allah bless him; they were in a hurry, and they thought that 
he would come out late, so they cried: O Muhammad come to us. 
Thereupon the Apostle of Allah, may Allah bless him, came out. Bilal 
called Iqamah {When the people congregate for prayers, the mu'adhdhin or 
some one else repeats the expressions of adhan in a low voice and adds qad 
qamet al-salah the rows for prayers are ready) then the Apostle of Allah, 
may Allah bless him, offered al-zuhr prayers. Then they came to him. Al- 
Aqra v said: O Muhammad, permit me to (speak); by Allah, my praise 
decks and my dispraise is disgrace. The Apostle of Allah, may Allah bless 
him, said: You are a liar. That rests in Allah the Magnificent, the High. 
Then the Apostle of Allah, may Allah bless him, went out and sat down. 
Their orator delivered a speech, and he was 'Utarud Ibn Hajib. 
Thereupon the Apostle of Allah, may Allah bless him, said to Thabit Ibn 
Qays Ibn Shammas: Give a reply to him. He gave a reply. Then they said: 
O Muhammad! permit our poet. He permitted and al-Zibriqan Ibn Badr 
stood up and recited. Then the Apostle of Allah, may Allah bless him, 
said to Hassan Ibn Thabit: Give a reply to him. He then repeated verses 
like him. Then they said: By Allah, their speaker is superior to ours and 
their poet is more excellent than ours, and they are more forbearing than 
us. This verse was revealed relating to them: ("Lo! those who call thee 
from behind the private apartments, most of them have no sense". Qur'an, 
49:4) The Apostle of Allah, may Allah bless him, said about Qays Ibn 



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'Asim: He is the chief of the nomads. He then delivered the captives to 
him and ordered the reward to be given to them as he did in case of other 
deputations. 



Volume 1, Parts II.74.6 

He (Ibn Sa'd) said: Muhammad lbn v Umar informed us; he said: Rabfah 
Ibn v Uthman related to me on the authority of an old man who had been 
informed by a woman of Banu [P. 41] al-Najjar she said: 

I visualise the scene of that day the deputationists taking their rewards 
from Bilal, twelve ounces and a half each. She said: I noticed a boy who 
was the youngest of them and to whom he gave five ounces. It refers to 
v Amr Ibn al-Ahtam. 



Volume 1, Parts II.74.7 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: A 
member of v Abd al-Qays informed us; he said: Muhammad lbn Janah, 
the brother of Banu Ka'b Ibn v Amr Ibn Tamim, related to me; he said: 

Sufyan Ibn aKUdhayl Ibn al-Harith Ibn Masad Ibn Mazin Ibn Dhuwayb 
Ibn Ka'b Ibn v Amr Ibn Tamim waited in a deputation on the Prophet, 
may Allah bless him, and embraced Islam. His son Qays said to him my 
father! let me wait on the Prophet with you. He said: We shall shortly 
return to him. 



Volume 1, Parts II.74.8 

He (Ibn Sa'd) said: Muhammad Ibn Janah related to me on the authority 
of Asim al-Ahwal (the squint eyed); he said: Qhunaym Ibn Qays Ibn 
Sufyan said: 

A rider came to us and conveyed the message of the demise of the Apostle 
of Allah, may Allah bless him, and His mercy and blessings be upon him. 
Thereupon we came out of our huts and said: May our fathers and 
mothers be sacrificed for the Apostles of Allah and I recited! 

"Hearken! the incident of Muhammad is my disaster. 
In his life-time I was stuck to my place, 
I was safe against the transgressing enemy" 



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He (lbn Sa v d) said: Qays lbn Sufyan Ibn al-'Udhayl died with al- v Ala 
al-Hadrami at al-Bahrayn in the days (caliphate) of Abu Bakr al-Siddiq. 
Thereupon a poet recited: 

"If Qays has gone his way 
He circumambulated the Apostle and saluted him". 



4. The Deputation of ^Abs 

Volume 1, Parts II.74.9 

He (lbn Sa'd) said: Hisham lbn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said Abu al-Shaghab Tkrishah Ibn Arbad al-Absi and 
many other men of Banu 'Abs related to me; they said: 

A nine member deputation of Banu 'Abs waited on the Apostle of Allah, 
may Allah bless him. They were the first muhajirs, and among them were 
Maysarah Ibn Masruq, al-Harith Ibn al-Rabf, also known as al-Kamil 
(perfect), Qanan Ibn Darim, Bishr Ibn al-Harith Ibn v Ubadah, Hidm Ibn 
Mas'adah, Siba v Ibn Zayd, Abu al-Hisn Ibn Luqman, 'Abd Allah Ibn 
Malik and Farwah Ibn al-Husavn Ibn Fadalah. They embraced Islam 
and the Apostle of Allah, may Allah bless him, prayed for their 
prosperity, and he said to them: Find a man for me who may collect 
v ushr from you and I may prepare a banner for you. Talhah Ibn 'Ubayd 
Allah entered and he made a banner for them and their sign was 'ushrah. 

Volume 1, Parts 11.74.10 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said; 
'Ammar Ibn v Abd Allah Ibn v Abs al-Du'ili related to me on the authority 
of v Urwah lbn Udhaynah al-Laythi; he said: 

The Apostle of Allah, may Allah bless him, received (information) that a 
caravan of the Quraysh was coming from Syria. Thereupon he sent Banu 
'Abs for a sariyyah (battle) and prepared a banner for them. They said: 
O Apostle of Allah! if we get booty how shall we divide it. We are nine. 
He said: I am the tenth of you and I made the large banner [P. 42] for the 
chief leader and the group. There are no flags for Banu 'Abs. 

Volume 1, Parts 11.74.11 



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He (lbn Sa v d) said: Muhammad lbn v Umar informed us; he said: v Ali lbn 
Muslim al-Laythi related to me on the authority of al-Muqbiri, he on the 
authority of Abu Hurayrah; he said: 

A three-man deputation of Banu ' Abs waited on the Apostle of Allah, 
may Allah bless him and said: The readers (of Qur'an) came to us and 
said: He who does not migrate is not a Muslim. We have property and 
cattle and they are the source of our livelihood. If there is no Islam 
without migration we will sell them and migrate. Thereupon the Apostle 
of Allah said: Fear Allah wherever you be, none of your deeds will be 
vitiated although you be at Samd or Jazan. Then he inquired about 
Khalid Ibn Sinan. They said: He left no progeny. The Prophet said: His 
people lost him. Then he talked about Khalid lbn Sinan to his 
Companions. 



5. The Deputation ofFazdrah 

Volume 1, Parts 11.74.12 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: v Abd 
Allah Ibn Muhammad Ibn 'Umar al-Jurmahi informed us on the 
authority of Abu Wajzah al-Sa v di; he said: 

When the Apostle of Allah, may Allah bless him, returned from Tabuk, 
in the ninth year of hijrah, a deputation of Banu Fazarah, consisting of 
more than ten members, waited on him. Among them were Kharijah Ibn 
Hisn and al-Hurr Ibn Qays Ibn Hisn and the latter was the youngest of 
them all. They came on lean camels and believing in Islam. The Apostle 
of Allah, may Allah bless him, asked them about their towns. One of 
them said Apostle of Allah! our towns are in the grip of famine, our 
beasts have perished, our adjoining territories are dry and our children 
have succumbed to hunger. Pray to your Lord for us. The Apostle of 
Allah, may Allah bless him, mounted the pulpit and prayed and said: O 
Allah! let us have life-giving rains, blissful and flourishing verdure, 
continuous quick without delay, and beneficial without any harm. O 
Allah! let us have the rains of mercy, and not the rains of torment, 
devastation and drowning and destruction. O Allah! let us have rains and 
support us against our enemies. Then it rained and they could not see the 
sky for six days. The Apostle of Allah, may Allah bless him, then 
ascended the pulpit and prayed to Allah! (Let it rain) around us on 
mounds, rocks, valleys and places where trees grow but not on us. He 
(Ibn Sa v d) said: The clouds scattered from over al-Madinah like a torn 
cloth. 

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6. The Deputation ofMurrah 

Volume 1, Parts 11.74.13 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: v Abd al- 
Rahman Ibn Ibrahim al-Muzani related to me on the authority of his 
masters (shaykhs); they said: 

The deputation of Banu Murrah waited on the Apostle of Allah, may 
Allah bless him, on his retuning from Tabuk, [P 43] in the ninth year (of 
hijrah). There were thirteen members (in it) under the leaderships of al- 
Harith Ibn 'Awf. They said: O Apostle of Allah: We (from) your people 
and your tribe; we are the members of Luwayyi Ibn Ghalib. The Apostle 
of Allah, may Allah bless him, smiled, and said (to al-Harith): Where did 
you leave your dependants? He said; At al-Sulah and what adjoins it. He 
said: What is the condition of the cities? He said: By Allah, we are in the 
grip of famine, so pray to Allah for us. Then the Apostle of Allah, may 
Allah bless him, said: O Allah! let them have rains. He ordered Bilal to 
give them rewards. So he paid ten uqiyahs (Ugiyah is a measure equal to 
an ounce) of silver to every member, giving to al-Harith Ibn v Awf twelve 
uqiyahs. They returned to their land and found that it had rained on the 
day the Apostle of Allah, may Allah bless him, had prayed for. 

7. The Deputation of Tha^labah 

Volume 1, Parts 11.74.14 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Musa 
Ibn Muhammad Ibn Ibrahim related to me on the authority of a member 
of Banu Tha v labah he on the authority of his father; he said: 

When the Apostle of Allah, may Allah bless him, came from al-Jfirranah 
in the eighth year (of hijrah) we waited on him (in a party of) four 
members, and said: We are the messengers of those of our people whom 
we have left behind us. They and we believe in Islam. Then he ordered 
for our hospitality and we stayed there for several days and then we 
waited on him to bid him farewell. Thereupon he said to Bilal: Reward 
them as you do to other deputationists. He brought pieces of silver and 
paid to every one of us five uqiyahs of it. He (narrator) said: We had no 
money; we returned to our land. 



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8. The Deputation ofMuharib 

Volume 1, Parts 11.74.15 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: 
Muhammhd Ibn Salih related to me on the authority of Abu Wajazab al- 
Sa v di; he said: 

The deputation of Muharib waited in the tenth year of the year of the last 
pilgrimage (hajjat al-wada). There were ten members. Among them were 
Sawa Ibn al-Harith and his son Khuzaymah Ibn Sawa so they were 
lodged in the house of Ramlah Bint al-Harith. Bilal brought them meals 
at noon and in the night. They embraced Islam and said: We are 
representatives of those whom we have left behind us. In those days there 
was none more rough and rude than them towards the Apostle of Allah, 
may Allah bless him. There was a person in the deputation whom the 
Apostle of Allah, may Allah bless him, recognized. He said: All praise be 
to Allah who gave me a long span of life long and I testified to your truth. 
Thereupon the Apostle of Allah, said: Lo! these hearts are in the hands of 
Allah. He rubbed the face of Khuzaymah Ibn Sawa' which began to shine 
with light. He rewarded them as he used to reward the deputationists. 
They returned to their families. 

9. The Deputation ofSa^dlbn Bakr 

Volume 1, Parts 11.74.16 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Abu 
Bakr Ibn v Abd Allah [P. 44] Ibn Abi Sabrah related to me on the 
authority of Sharik Ibn v Abd Allah Ibn Abi Namr, he on the authority of 
Kurayb, he on the authority of Ibn v Abbas; he said: 

The Banu Sa v d Ibn Bakr sent Diman Ibn Tha v labah in Rajab of the fifth 
year in deputation to the Apostle of Allah. He was brave, had thick hair 
and two locks. He came and he stayed with the Apostle of Allah, may 
Allah bless him. He put a question very rudely to him (Prophet) He 
asked: Who commissioned you and with what He has commissioned you? 
He asked about the dogmas of Islam. The Apostle of Allah, may Allah 
bless him, replied to him. He returned to his people as Muslim 
abandoning partners (of Allah) and informed them what he (Prophets) 
commanded and what he prohibited. Hardly had evening of the day come 
when every man and woman in his presence embraced Islam. They 
erected a mosque and recited Adhan. 

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10. The Deputation ofKildb 

Volume 1, Parts 11.74.17 

He (Ibn Sa v d) said: Muhammad Ibn v Umar informed us; he said: Musa 
Ibn Shay bah Ibn v Amr Ibn v Abd Allah Ibn Ka v b Ibn Malik related to me 
on the authority of Kharijah Ibn 'Abd Allah Ibn Ka v b; he said: 

The deputation of Banu Kilab waited on the Apostle of Allah, may Allah 
bless him in the ninth year. It consisted of thirteen members. Among 
them were Labid Ibn Rabfah and Jabbar Ibn Salma. He the Prophet, 
lodged them in the house of Ramlah Bint al-Harith. There was friendship 
between Jabbar and Ka v b Ibn Malik. (When the news of) his arrival 
reached Ka'b he welcomed them and gave a present to Jabbar and 
honoured him. They emerged with Ka v b and came before the Apostle of 
Allah, may Allah bless him, and greeted him in the Islamic way. They 
said: Verily, al-Dahhak Ibn Sufyan approached us with the Book of Allah 
and your sunnah about what you have commanded and he called us to 
Allah. We responded to Allah and His Apostle. He collected zakah from 
our rich men and distributed it among the poor. 

//. The Deputation ofRu'was Ibn Kilab 

Volume 1, Parts 11.74.18 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: Waki' al-Ru'wasi informed us on the authority of 
his father, he on the authority of Abu Nufay v Tariq Ibn ' Alqamah al- 
Ru'wasi; he said: 

A man of our tribe whose name was ' Amr Ibn Malik Ibn Qays Ibn 
Bujayd Ibn Ru'was Ibn Kilab Ibn Rabfah Ibn v Amir Ibn Sa v sa v ah 
waited on the Prophet, may Allah bless him, and embraced Islam. Then 
he returned to his people and exhorted them to join Islam. They said: 
(We will not embrace Islam) till we take back from Banu 'Uqayl Ibn 
Ka v b like what they have seized from us. Then they set out intending to 
take revenge from them. v Amr Ibn Malik was with them. They ravaged 
them and then returned leading their beasts. [P. 45] A horseman of Banu 
'Uqayl, who was called Rabfah Ibn al-Muntafiq Ibn v Amir Ibn 'Uqayl 
reached them; he was reciting: 

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"T have taken an oath not to thrust my spear but into a horseman, 
When the brave will wear helmets." 

Abu Nufay v said: I said: O footmen, you are safe all day. Then he 
(the v Uqayli) found a member of the branch of Banu v Ubayd Ibn Ru'was 
who was called al-Muhris Ibn v Abd Allah Ibn v Amr Ibn 'Ubayd Ibn 
Ru'was whom he stabbed in the upper arm, rendering him worthless. 
Then al-Muhris clung to the neck of his horse and exclaimed: people of 
Ru'was! On this Rabfah said: Do you want the Ru'was of the horse or 
that of the people. Thereupon v Amr Ibn Malik turned to Rabi'ah whom 
he stabbed and killed. He (Tariq) said: Then we set out leading our 
cattle; Bane v Uqayl came in, search of us but we reached Turabah. The 
valley of Turabah intervened between us and them. The Banu v Uqayl 
were looking to us but it was of no avail. Then we set out. ' Amr Ibn Malik 
said: I was bewildered and said to myself: I killed a man although I have 
embraced Islam and offered bay v ah to the Prophet. I tied my hands with 
a chain to my neck, then I set out to see the Prophet, may Allah bless him. 
It (the news) had reached him and he had said: If he comes to me I shall 
strike what of his hand is above the chain. He (Tariq) said: I released my 
hand and then I approached him and greeted him. He turned his face. 
Then I approached him by his right side and (again) he turned his face. 
Then I approached him by his left side and he turned his face. Then I 
approached him from his front and said: Apostle of Allah! The Lord is 
propitiated, and He is pleased, so be pleased with me, may Allah be 
gracious to you. He said: I am pleased with you. 



12. The Deputation of 'Ugayllbn Kab 

Volume 1, Parts 11.74.19 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us; he 
said: A member of Banu 'Uqayl informed us on the authority of the old 
men of his tribe; they said: 

A deputation of our people Banu, 'Uqayl, consisting of Rabi Ibn 
Mu'awiyah Ibn Khafajah Ibn 'Amr Ibn 'Uqayl, Muttarrif Ibn 'Abd Allah 
Ibn al-A'lam Ibn v Amr Ibn Rabfah Ibn 'Uqayl and Anas Ibn Qays Ibn 
al-Muntafiq Ibn v Amir Ibn 'Uqayl waited on the Apostle of Allah, may 
Allah bless him: They offered bay v ah to him and embraced Islam and 
offered bay'ah on behalf of those of their people who were behind them. 
The Prophet, may Allah bless him, gave them al-Aqiq-'Aqiq Banu 
'Uqayl. It was a tract cf land in which there were springs and date palms. 
He wrote a document in their favour on tanned leather. 

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In the name of Allah, the Beneficent the Merciful. This is what 
Muhammad the Apostle of Allah gave to Rabi', Mutarrif and Anas. He 
gave them al-'Aqiq till (as long as) they offered prayers and paid zakah, 
paid regard (to his commands) and obeyed him he did not give them any 
of the rights of Muslims. The document (kitab) was with Mutarrif. 

He (Ibn Sa v d) said: Also Laqit Ibn v Amir Ibn al-Muntafiq Ibn 'Amir 
lbn 'Uqayl and he was the father of Razin waited on him in a deputation, 
so he gave him a spring [P. 46] which is called al-Nazim and he offered 
bay'ah on behalf of his people. 

He (Ibn Sa'd) said: Abu Harb lbn Khuwaylid Ibn v Amir Ibn 'Uqayl 
came before him the Prophet). The Apostle of Allah, may Allah bless 
him, recited the Qur'an before him and preached Islam to him. He said: 
By Allah, either you have met Allah or you have met one who has met 
Him, and what you say is equal to which we have not heard. But I shall 
cast arrows against what you call me to accept and against my present 
creed. He cast arrows and it fell against infidelity, then he repeated and 
again it was against it. He cast it thrice, then he said to the Apostle of 
Allah: This also says what you declare. Then he returned to his brother 
Tqal Ibn Khuwaylid and said: May your virtue diminish, have you any 
liking for Muhammad Ibn 'Abd Allah who calls to Islam, recites the 
Qur'an and has given me aKAqiq provided I become Muslim. v Iqal said 
to him: I shall demarcate more for you than what Mubammad has 
demarcated for you. Then he (Abu Harb) mounted his horse, took his 
spear and went to the lower aKAqiq and captured the lower part with 
the spring which was there. Then Iqal came to the Apostle of Allah, may 
Allah bless him. He presented Islam to him and began to say: Do you 
bear witness that Muhammad is His Apostle. He said: T bear witness that 
Hubayrah Ibn al-Nufadah proved to be a good horseman on the day of 
Qarnay Laban. Then he said: Do you bear witness that Muhammad is 
the Apostle of Allah? He said: I bear witness that pure (milk or wine) is 
beneath the foam. Then he said to him the third time: Do you bear 
witness? He (Ibn Sa v d) said: He bore witness and embraced Islam. He 
(Ibn Sa v d) said: Ibn al-Nufadah was Hubayrah Ibn Mu v awiyah Ibn 
v Ubadah Ibn 'Uqayl, and Mu v awiyah was a horseman of al-Harrar. Al- 
Harrar was the name of his horse. Laban is a place and khaysuka means 
khayruka. 

They said: Al-Husayn Ibn al-Mu v alla Ibn Rabi'ah Ibn 'Uqayl and 
Dhu al-Jawshan al-Dibabi came before the Apostle of Allah, may Allah 
bless bim, and embraced Islam. 



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13. The Deputation of Jadah 

Volume 1, Parts 11.74.20 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of a member of Banu v Uqayl he said: 

Al-Raqqad Ibn 'Amr Ibn Rabfah Ibn Ja'dah Ibn Ka v b waited in a 
deputation on the Apostle of Allah, may Allah bless him, and the Apostle 
of Allah, may Allah bless him, gave him a (day v ah) at al-Falj. He wrote a 
document in his favour and it is with them. 



14. The Deputation ofQushayr Ibn Ka^b 

Volume 1, Parts 11.74.21 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us on the 
authority of a man of Banu v Uqayl; (second chain) Abi Ibn Muhammad 
al-Qurashi informed us, they said: 

A party of Banu Qushayr, which included Thawr Ibn v Urwah Ibn v Abd 
Allah Ibn Salmah Ibn Qushayr, waited in deputation on the Apostle of 
Allah, may Allah bless him. He (Thawr) embraced Islam and so the 
Apostle of Allah, may Allah bless him, granted him a fief, and wrote a 
document in his favour. Among them was Haydah Ibn Mu v awiyah Ibn 
Qushayr [P. 47] and it was before the hajjat al-wada v (pilgrimage of 
farewell) and after (the battle of) Hunayn. Among them was Qurrah Ibn 
Hubayrah Ibn Salmat al-Khayr Ibn Qushayr. He embraced Islam, so the 
Apostle of Allah, may Allah bless him, made a gift to him and covered 
him with a sheet and commanded him to be beneficent to his people, i.e., 
he should collect sadaqah. So when Qurrah returned, he recited: 

When it (deputation) waited on him (the Prophet) he honoured it and 
granted an everlasting grace. 

It halted in a green pasture and although it had been very fast- 
moving its requirements were fulfilled by Muhammad. 

Its head is a youth and no blame touches his saddle. He corrects the 
affairs of those who are helpless wavering. 



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75. The Deputation ofBanu al-Bakka 

Volume 1, Parts 11.74.22 

He (lbn Sa v d) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: v Abd Allah Ibn v Amir related to me on the authority of v Abd Allah 
lbn v Amir al-Bakka'i, ofBanu 'Amir Ibn Sa v sa v ah; (second chain) he (Ibn 
Sa v d) said: Muhriz lbn Ja v far related to me on the authority of al-Ja'd 
Ibn v Abd Allah Ibn v Amir al-Bakka'i ofBanu 'Amir Ibn Sa v sa v ah, he on 
the authority of his father; they said: 

A deputation of Banu al-Bakka, consisting of three members Mu v awiyah 
Ibn Thawr lbn 'Ubadah lbn al-Bakka, who was that day one hundred 
years old, his son who was called Bishr, and al-Fujay v Ibn v Abd Allah lbn 
Jundah lbn al-Bakka and, v Abd 'Amr al-Bakka'i who was deaf, waited on 
the Apostle of Allah in the ninth year. The Apostle of Allah, may Allah 
bless him, gave orders for their lodging and food and rewarded them. 
They returned to their people. Mu v awiyah said to the Prophet, may Allah 
bless him: I shall be blessed by your touch and I have grown old and this 
son of mine treats me well, so touch his face. Thereupon the Apostle of 
Allah, may Allah bless him, touched the face of Bishr Ibn Mu v awiyah and 
gave him sheep of white wool and invoked blessing for them. Al-Ja'd 
said: Many a time famine spread among the Banu al-Bakka but they 
(Bishr 's family) never suffered. Muhammad Ibn Bishr Ibn Mu v awiyah 
Ibn Thawr Ibn v Ubadah Ibn al-Bakka recited: 

My father is he whose head the Apostle had touched, 

And invoked blessing and prosperity; 

Ahmad gave him sheep when he approached him, 

of white wool, of noble stock and not giving scarce milk. 

They filled the deputation of the tribe every evening (with milk). 
And it repeated in mornings. 

They were blessed because of a gift and the giver was blessed; 
On him be my invokation of blessings as long as I live. 

Volume 1, Parts 11.74.23 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: 

The Apostle of Allah, may Allah bless him, wrote an epistle (kitab) to al- 
Fujay v : From Muhammad the Prophed to al-Fujay'. He who follows him, 
surrenders, offers prayers, pays zakah, obeys Allah and His Apostle, 

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gives one-fifth of booty to Allah, helps the Prophet and his Companions, 
bears witness to his Islam and keeps away the idolaters, that is safe in the 
custody of Allah, the Glorious, the Gracious; and the custody of 
Muhammad. 

Hisham said: The Apostle of Allah, may Allah bless him, changed the 
name of v Abd 'Amr the deaf to v Abd [P. 48] al-Rahman; and wrote an 
order in his favour about the well Dhu al-Qissah which he had entrusted 
to him. v Abd al-Rahman was one of the people of al-Zallah (shade) i.e., al- 
suffah, the Fuffah of the mosque. 



16. The Deputation ofKindnoh 

Volume 1, Parts 11.74.24 

He (Ibn Sa v d) said: V A11 Ibn Muhammad al-Qurayshi informed us on the 
authority of Abu Ma'shar, he on the authority of Yazid Ibn Ruman and 
Muhammad Ibn Ka v b; (second chain) Abu Bakr al-Hudhali on the 
authority of al-Sha v bi, (third chain) v Ali Ibn Mujahid, (fourth chain) 
Muhammad Ibn Ishaq on the authority of al-Zuhri and v Ikrimah Ibn 
Khalid Ibn 'Asim Ibn v Amr Ibn Qatadah; (fifth chain) Yazid Ibn v Iyad 
Ibn Ju v dubah on the authority of v Abd Allah Ibn Abi Bakr Ibn Hazm; 
(sixth chain) Maslamah Ibn ' Alqamah on the authority of Khalid al- 
Hadhdha, he on the authority of Abu Qilabah: 

Besides other learned scholars who add something in what they relate 
about the deputations of the Arabs waiting on the Apostle of Allah, may 
Allah bless him; they said: Wathilah Ibn al-Asga v al-Laythi waited in a 
deputation on the Apostle of Allah. He came to al-Madinah and the 
Apostle of Allah was making preparations for Tabuk. He (Wathilah) 
offered morning prayers with him. He (Prophet) said to him: Who are 
you? and what has brought you hither? and what is your requirement? 
He informed him about his descent, and said: I came to you to be safe 
under the care of Allah and His Apostle, so accept my bay'ah, on what I 
like and what I dislike, and he accepted his bay'ah. He returned to his 
family and informed them (about this). His father said to him: By Allah, I 
shall never speak a word to you. His sister heard his words; she 
embraced Islam and made arrangements for his journey. He set out to go 
to the Apostle of Allah and discovered that he had left for Tabuk. He 
said: He who will make me ride behind him (on the same camel) in his 
riding will receive my share (of booty), Ka v b Ibn v Ujrah made him ride 
till he reached the Apostle of Allah, may Allah bless him, and was present 
with him at Tabuk. The Apostle of Allah, may Allah bless him, sent him 
with Khalid Ibn al-Walid to Ukaydir. When he received booty he brought 
his share to Ka v b Ibn 'Ujrah who declined to share it and made it lawful 

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for him and said: I had made you ride for Allah's sake only. 

They said: A deputation of Banu v Abd Ibn v Adi waited on the 
Apostle of Allah, may Allah bless him. Among them were al-Harith Ibn 
Uhban, v Uwaymir Ibn al-Akhram, Habib and Rabfah, sons of Mullah, 
and a party of their people. They said: Muhammad, we are the people 
of the sanctuary and its residents; (we are) more powerful than those who 
are there. We do not want to fight with you and if you happen to fight 
people other than the Quraysh we will fight along with you but we will 
not fight the Quraysh. Verily we love you and those from whom you are. 
If by mistake you kill one of our men you will have to pay his ransom and 
if by mistake we do it we will have to pay the ransom money. He said: 
Very well. Then they embraced Islam. 



17. The Deputation ofAshja^ 

They said: (A deputation of) Ashja v waited on the Apostle of Allah, in the 
year of the Battle of the Ditch. They were one hundred persons [P. 49] 
and their leader was Mas v ud Ibn Rukhaylah. They halted at Shfb Sal'a, 
and the Apostle of Allah, may Allah bless him, went out to them and 
ordered them to get dates. They said: O Muhammad! we do not know 
any other tube to be nearer to you than us, and no other tribe having 
fewer members than us. We are sad because of your war with your 
people. We have come to make peace. He made peace with them. It is said 
that the Ashja' came after the Apostle of Allah had been free from Banu 
Qurayzah and they were seven hundred strong. He made peace with 
them. Then they embraced Islam. 



18. The Deputation ofBdhilah 

They said: Mutarrif Ibn al-Kahin al-Bahili waited in a deputation on the 
Apostle of Allah, may Allah bless him, after the Victory (of Makkah) on 
behalf of his people. He embraced Islam and asked for security for his 
people. The Apostle of Allah, may Allah bless him, wrote for hun an 
epistle in which the obligations of sadaqat were enumerated. Then 
Nahshal Ibn Malik al-Wa'ili', a man of Bahilah waited on the Apostle of 
Allah, may Allah bless him, in a deputation on behalf of his people. He 
embraced Islam and the Apostle of Allah wrote an epistle for him and for 
his people who had embraced Islam, enumerating in it the laws of Islam. 
v Uthman Ibn v Affan scribed it. 



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19. The Deputation ofSulaym 

They said: A person of Banu Sulaym, who was called Qays Ibn 
Nusaybah, waited on the Apostle of Allah, may Allah bless him, heard his 
speech, and asked him about some matters. He gave replies which he 
memorized. Then the Apostle of Allah invited him to become Muslim. 
Then he embraced Islam and returned to his people, the Banu Sulaym. 
He said to them: I have heard the translation from Roman, berceuse of 
Persians, verses of the Arabs, divination of sooth-sayers (kahins) and 
speeches of the Qayls (chiefs) of Himyar; None of them resembles the 
speech of Muhammad, so follow me, take your share. When it was the 
year of the victory (of Makkah), the Banu Sulaym set out (to meet) the 
Apostle of Allah, may Allah bless him, and met him at Qudayd. They 
were seven hundred and it has also been said that they were one 
thousand. Among them were al- v Abbas Ibn Mirdas, Anas Ibn v Abbas Ibn 
Ri'l and Rashid Ibn v Abd Rabbih. They embraced Islam and said: Make 
us your van-guard and make our banner red and our watch-word 
(maqaddam). He complied with their request. They were with him in the 
battles of Makkah, al-Ta'if and Hunayn. He bestowed Ruhat on Rashid 
Ibn v Abd Rabbih. In it there was a spring known as v Ayn al-Rasul (the 
spring of the messenger). Rashid was an attendant (mujawir) of idol of 
the Banu Sulaym. One day he saw two foxes making water on it. He 
recited: 

v Can he be the Lord on whose head two foxes urinate? 
He is disgraceful on whom foxes urinate'. 

He attacked it and demolished it and then came to the Prophet, may 
Allah bless him. He (Prophet) said: What is your name? He replied: 
Ghawi Ibn v Abd al- Uzza. He (Prophet) said: You are Rashid Ibn 'Abd 
Rabbih. Then he embraced Islam and excelled in it. He was present at [P. 
50] the Victory (of Makkah) with the Prophet, may Allah bless him. The 
Apostle of Allah said: The best of the Arabian villages is Khaybar and 
the best of the Banu Sulaym is Rashid. He appointed him the flag-bearer 
of his tribe. 



Volume 1, Parts 11.74.25 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: A 
member of the Banu Sulaym, a branch of Banu al-Sharid related to me; 
he said: 

A member of our tribe who was called Qidr Ibn v Ammar waited in a 

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deputation on the Prophet, may Allah bless him, at al-Madinah and 
embraced Islam, and promised to bring to him a party of one thousand 
persons of his tribe. He recited: 

I tied my right hand, when I visited Muhammad, 

I tied it with the best of hands. 
He is the man to whom I offered half of my religion. 

And I gave him one thousand men who are not paupers. 

Then he came to his people and gave them this information. 
Thereupon nine hundred men went out with him and one hundred 
remained there with the tribe. He set out to visit the Prophet, may Allah 
bless him. On the way he apprehended death so he made a will in favour 
of three men of his tribe. He appointed v Abbas Ibn Mirdas chief of three 
hundred persons, Jabbar Ibn al-Hakam who was al-Farrar al-Sharidi, 
chief of three hundred persons and Akhnas Ibn Yazid, chief of three 
hundred persons. He said: Go to this man (Prophet) till you absolve me of 
the covenant that is in my neck. Then he died. They proceeded, and they 
waited on the Prophet, may Allah bless him. He said: Where is the man 
with handsome face, long tongue and true faith. They said: O Apostle of 
Allah, Allah called him, and he responded. Then they gave him 
information about him. He said: Where are the remaining of one 
thousand that he had pledged to me. They said: one hundred persons 
have remained with the tribe because of the hostility between Kinanah 
and us. He said: Send for them, nothing undesirable will happen this year 
to you. They sent for them and they joined him at al-Haddah. They were 
one hundred persons under al-Munaqqa v Ibn Malik Ibn Umayyah Ibn 
v Abd al-'Uzza. Ibn v Amal Ibn Ka v b Ibn al-Harith Ibn Buhthah Ibn 
Sulaym. When they heard the neighing of horses they said: O Apostle of 
Allah! we have been caught. He said: They are with you, not against you. 
This is the Sulaym Ibn Mansur. They were with the Prophet, may Allah 
bless him, at the time of the Victory (of Makkah) and Hunayn. 
Respecting al-Munaqqa', al- v Abbas Ibn Mirdas recited: 

v He is the chief of the hundred that completed the number. 
Of nine hundred to make one thousand of powerful combatants. 



20. The Deputation ofHildllbn ^Amir 

He (Ibn Sa v d) said: The narration is connected with the narration of v Ali 
Ibn Muhammad al-Qurashi; they said: A party of Banu Hilal waited on 
the Apostle of Allah, may Allah bless him. Among them was ' Abd v Awf, 
Ibn Asram Ibn 'Amr Ibn Shu v aybah Ibn al-Huzam, a person of 
Ruwaybah. He (Prophet) asked him his name. He informed him 

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(Prophet). Then he said: You are 'Abd Allah. He embraced Islam and 
one of his descendants recited: 

"He is my grandfather whom alone the Hawazin chose, 
To depute to the Prophet, and he was v Abd 'Awf. 

"And among them was Qabisah Ibn al-Mukhariq. He said: O 
Apostle of Allah! I have been a guarantor of my tribe (to pay dues), so 
help me. He said: You will have when sadaqat are collected. 



Volume 1, Parts 11.74.26 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: Ja'far 
Ibn Kilab al-Ja v fari informed us on the authority of the elders of Banu 
v Amir; they said: 

Ziyad Ibn 'Abd Allah Ibn Malik Ibn Bujayr Ibn al-Huzam Ibn 
Ruwaybah Ibn 'Abd Allah Ibn Hilal Ibn 'Amir waited in a deputation on 
the Prophet, may Allah bless him. When he entered al-Madinah, he went 
to the apartment of Maymunah Bint al-Harith, the wife of the Prophet, 
who was his aunt as his mother was Ghurrah Bint al-Harith. He was a 
young man. The Prophet, may Allah bless him, entered when he was with 
her. He (Prophet) was displeased and returned. She said: O Apostle of 
Allah! he is the son of my sister. Thereupon he entered, and then he came 
out and went to the mosque, and with him was Ziyad. He offered al-Zuhr 
(afternoon) prayers; then he brought Ziyad close to him and invoked 
blessings for him. He put his hand over his head and brought it to the 
edge of his nose. The Banu Hilal used to say: We never ceased 
recognizing the blessings in the face of Ziyad. A poet recited about ' Ali 
Ibn Ziyad: 

'O son of him whose head the Prophet touched. 
And invoked for him blessings in the mosque, 
I mean Ziyad and I do not intend any one else, 
May he be of Ghur, Tihamah or Najd, 

This light did not cease to be in his skin. 
Till he made his abode in the tomb'. 



21. The Deputation of 'Amir Ibn Sa 'sa 'ah 

Volume 1, Parts 11.74.27 

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He (Ibn Sa'd) said: Here the narration is linked up with that of 
Muhammad Ibn' Ali al-Qurashi; they said: 

'Amir Ibn al-Tufayl Ibn Malik Ibn Ja'far Ibn Kilab, and Arbad Ibn 
Rabi'ah Ibn Malik Ibn Ja'far waited on the Apostle of Allah, may Allah 
bless him. 'Amir said: Muhammad! What would be my privilege if I 
embrace Islam? He said: The same (privileges) as for the faithful, and the 
same (obligations) as from them. He said: Will you entrust the 
administration to me after you? He said: It is not for you nor for your 
people. He ('Amir) said: Will you entrust to me to the tents (rural area) 
and you will have for yourself urban area? He said: No, but I shall 
entrust you the reins of horses because you are a horseman. He said: Is it 
not in my power to bring a large force of the horsemen and the footmen 
against you? Then they returned. Thereupon the Apostle of Allah, may 
Allah bless him, said: Allah! spare me (from their evil). Allah! guide 
Banu 'Amir (to the path of Islam) and make Islam safe against 'Amir i.e., 
Ibn al-Tufayl. Allah, may He be Glorified and High, ordained a disease in 
his throat-his tongue lolled in his larynx like the udder of a she-goat. 
Then be went to the house of a woman of Banu Salul and said: (There is) 
a gland like the gland of a bullock and death is in the house of a woman 
of Banu Salul. Allah despatched lightning to Arbad which killed him. 
Labid Ibn Rabi'ah wept for him. And in this deputation was Abu 
Mutarrif 'Abd Allah al-Shikhkhir, he said: Apostle of Allah! you are 
our lord and kind to us. He said: Allah is the Lord, and may Satan not 
allure you! 

They said: 'Alqamah Ibn 'Ulathah Ibn 'Awf Ibn al-Ahwas Ibn Ja'far 
Ibn Kilab, and Hawdhah Ibn Khalid Ibn Rabi'ah and his son waited on 
the Apostle of Allah, may Allah bless him. 'Umar was sitting by the side 
of the Apostle of Allah, may Allah bless him. The Apostle of Allah said to 
him: Make room for 'Alqamah. He (Umar) made room for him and he 
sat by his (Prophet's) side. Then the Apostle of Allah, may Allah bless 
him, related the laws of Islam and recited (a portion of) the Qur'an 
before him. He said: Muhammad, verily your Lord is Gracious, and I 
believe in you and offer bay'ah (on behalf) of Tkrimah Ibn Khasafah the 
brother of Qays. Hawdhah and his son and his brother's son embraced 
Islam. Hawdhah also offered bay'ah (on behalf) of 'Ikrimah. 



Volume 1, Parts 11.74.28 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us on the 
authority of Ibrahim Ibn Ishaq al-'Abdi, he on the authority of al-Hajjaj 
Ibn Artat, he on the authority of 'Awn Ibn Abi Juhayfah al-Suwa'i, he on 
the authority of his father; he said: 

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A deputation of Banu 'Amir arrived and there were epistles for the 
Prophet, may Allah bless him; we found him (Prophet) at al-Abtab in a 
red tent and greeted him. He said: Who are you? We said: Banu 'Amir, 
Ibn Sa'sa'ah. He said: Hail to you! you are (related) to me and I to you. 
The time of prayer approached and Bilal stood up and recited the adhan 
turning round during his call. Then a vessel of water was brought to the 
Apostle of Allah, may Allah bless him. He performed ablutions and there 
remained some of the water of his ablution. We endeavoured to perform 
ablutions from that. Then Bilal stood and the Apostle of Allah, may Allah 
bless him, led us to offer two rak'ahs of prayer. Then the time of 'Asr 
prayer approached and Bilal stood up and recited the adhan. He turned 
round during adhan. Then the Apostle of Allah, may Allah bless him, led 
us in two rak'ahs. 



22, The Deputation of Thaqif 

Volume 1, Parts 11.74.29 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us on the 
authority of 'Abd Allah Ibn Abi Yahya al-Aslami, he on the authority of 
one who informed him; he said: 

'Urwah Ibn Ma'sud and Glaylan Ibn Salamah were not present at the 
time of the siege of al-Ta'if. 'They were at Jurash undergoing the training 
of al-arradat (catapults) al-mayjaniq (ballista) and at-dabbabat (testudo). 
They came when the Apostle of Allah, may Allah bless him, had returned 
from al-Ta'if. They set al-mayjaniq, al-'arradat and al-dabbabat and 
made arrangements for fighting. Then Allah revealed (the truth) of Islam 
to 'Urwah, and changed him from what he was. He set out and came to 
the Apostle of Allah, may Allah bless him, and embraced Islam. Then he 
asked the permission of the Apostle of Allah, may Allah bless him, to go 
back to his people, to preach Islam among them. He (Prophet) said: They 
will fight with you. He ('Urwah) said: 1 am dearer to them than their only 
sons. Then he asked his permisson the second time and then the third 
time. He (Prophet) said: If you so desire you may go. He set out and 
travelled to al-Ta'if for five days. He reached there at Tsha' (early hours 
of night) and entered his apartment. His people came and greeted him 
after pagan fashion, He said: Make it your custom to greet like the 
dwellers of paradise i.e. al-Salam. He invited them to join the fold of 
Islam. They went out from there and held a consultation about him. 
When it was morning he went to the upper story of the house and called 
the adhan. The Thaqifites came out from all sides and a member of Banu 
Malik, who was called Aws Ibn 'Awf, shot him with an arrow which 

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piereced his wrist-vein and the blood did not stop. Ghaylan Ibn Salamah, 
Kinanah Ibn 'Abd Yalil, al-Hakam Ibn 'Amr Ibn Wahb and other chiefs 
of the allies rose up and put their armours on and assembled together. 
When Urwah noticed it, he said: I absolve of my blood the person who 
sprinkled it, so that there may be peace among you. This is an honour 
that Allah has bestowd on me. It is martyrdom to which Allah has led me. 
And he said: Bury me by the side of the martyrs who fell fighting with 
the Apostle of Allah, may Allah bless him. He expired and they buried 
him along with them. This news reached the Apostle of Allah, may Allah 
bless him, and he said: His example is the example of the companion of 
Yasin, who called his people to Allah and they killed him. 

Abu al-Malib Ibn 'Urwah and Qarib Ibn al-Aswad Ibn Masud met 
the Prophet, may Allah bless him, and they embraced Islam. The Apostle 
of Allah, inquired about Malik Ibn 'Awf. They said: We left him at al- 
Ta'if. He (the Prophet) said: Tell him, that if he comes to me as a Muslim 
I shall return to him his family and wealth, and I shall give him one 
hundred camels. He attended upon the Apostle of Allah and he gave him 
all that and said: Apostle of Allah, I am enough for Thaqif on your 
behalf. I shall rob their animals until they come as Muslims to you. The 
Apostle of Allah, may Allah bless him, appointed him the chief of those of 
his people who had embraced Islam. He used to rob the animals of the 
Thaqif and fight them. When the Thaqif saw this, they went to 'Abd Yalil 
and consulted among themselves about sending a deputation to the 
Apostle of Allah. Thereupon 'Abd Yalil, his sons, Kinanah and Rabi'ah, 
Shurahbil Ibn Ghaylan Ibn Salamah, al-Hakam Ibn 'Amr Ibn Wahb 
Mu'attib, 'Uthman ibn Abi al-'As, 'Aws Ibn v Awf, and Numayr Ibn 
Kharashah Ibn Rabi'ah set out with seventy men, and these six were 
their chiefs. Some of them say that they were between thirteen and 
nineteen, and this is more authentic. Al-Mughirah Ibn Shu v bah said: I 
was in the company of the Muslims at Dhu Hurud, when v Uthman Ibn 
Abi al-'As met me and began to obtain information from me. When 1 saw 
him, I set out to convey the good news of their arrival to the Apostle of 
Allah, may Allah bless him. I happened to meet Abu Bakr al-Siddiq, may 
Allah be pleased with him, and I conveyed the news of their arrival to 
him. He said: I bind you in oath, do not convey the news of their arrival 
to the Apostle of Allah, may Allah bless him, before I do. He came and 
informed the Apostle of Allah, may Allah bless him, and he was much 
pleased by their arrival. He made the allies of al-Mughirah Ibn Shu'bah 
board with him and he honoured them. The Prophet, may Allah bless 
him, pitched a tent in the mosque for those who belonged to Banu Malik. 
The Apostle of Allah, may Allah bless him, used to come to them every 
night after the 'isha' prayers and talked to them standing, reclining on 
his feet alternately. He complained of the Quraysh and talked about the 
fighting that was between him and them. Then the Prophet, may Allah 



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bless him, made peace with the Yhaqif. They were taught the Qur'an, 
and 'Uthman Ibn Abi aKAs was appointed their 'amil. The Thaqif 
offered an excuse for (not) demolishing al-Lat and al-Uzza (idols). He 
excused them. Al-Mughirah said: I was the person who demolished them. 
Al-Mughirah said: They joined the fold of Islam, and I do not know of 
any other Arab family or tribe of being more faithful to Islam, and more 
remote from treachery towards Allah and His Book than they. 



23. The Deputation ofRabi'ah ^Abd al-Oays 

Volume 1, Parts 11.74.30 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: Qudamah Ibn Musa related to me on the authority of Musa Ibn 
'Abd al-'Aziz Ibn Rummanah, he on the authority of 'Urwah Ibn al- 
Zubayr; (second chain) he (Ibn Sa'd) said: 'Abd al-Hamid Ibn Ja'far 
related to me on the authority of his father; they said: 

The Apostle of Allah, may Allah bless him, wrote to the people of al- 
Bahrayn to send twenty persons to wait on him. Twenty persons came to 
him under the leadership of 'Abd Allah Ibn 'Awf al-Ashajj; and among 
them were al- Jarud and Munqidh Ihn Hayyan who was the son of the 
sister of al-Ashajj. Their arrival was in the year of the Victory (of 
Makkah). It was said: Apostle of Allah! They are the deputationists of 
'Abd al-Qays. He said: Hail to them! the 'Abd al-Qays are good people. 
The Apostle of Allah, may Allah bless him, saw towards the horizon, on 
the morning of the night they arrived and said: Verily, a party of the 
polytheists will come and they will not be compelled to join the fold of 
Islam. They have emaciated their camels, and exhausted their provisions, 
and there is a sign in their chief. Allah! forgive the 'Abd al-Qays who 
did not come to demand wealth from, me and they are the best of the 
people of the East. He (Ibn Sa'd) said: They came in their clothes while 
the Apostle of Allah, may Allah bless him, was in the mosque. They 
greeted him. 

The Apostle of Allah, may Allah bless him, asked them: Which of you is 
'Abd Allah al-Ashajj? He said: I, O Apotsle of Allah. He was extremely 
ugly. The Apostle of Allah looked at him and said: Water is not carried in 
man's skin. Verily, a man is needed for his two small things, tongue and 
heart. The Apostle of Allah said: You possess two habits which are dear 
to Allah. 'Abd Allah said: What are they? He said: Forbearance and 
dignity. He asked: Are they acquired ar inherent? He said: (They are) 
inherent. Al- Jarud was a Christian. The Apostle of Allah invited him to 
Islam. He embraced Islam and it was excellent. The deputation of the 

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'Abd al-Qays was put up in the house of Ramlah Bint al-Harith and they 
extended hospitality to them. They stayed for ten days. 'Abd Allah al- 
Ashajj used to ask (the Prophet questions relating to) about 
Jurisprudence and the Qur'an. He ordered rewards to be given to them 
and 'Abd Allah al-Ashajj received the largest. He gave him twelve and a 
half uqiyahs (of silver) and the Apostle of Allah, may Allah bless him, 
rubbed the face of Munqidh Ibn Hayyan. 



24. The Deputation of Bakr Ibn Wa'il 

Volume 1, Parts 11.74.31 

He (Ibn Sa'd) said: Here the narration is linked with the narration of 
Muhammad Ibn 'Ali al-Qurashi, the chain being the same; they said: 

The deputation of Bakr Ibn Wa'il waited on the Apostle of Allah, may 
Allah bless him. A person from among them said: Apostle of Allah! do 
you know Quss Ibn Sai'dah? The Apostle of Allah said: He did not 
belong to your tribe. He was of Iyad, and in the days of ignorance he was 
inclined towards (truth of the cult of Ibrahim). He reached 'Ukaz when 
people had assembled there and said what has been memorized from 
him. On the deputation there were Bashir Ibn al-Khasasiyah, 'Abd Allah 
Ibn Marthad and Hassan Ibn Hawt. One of the sons of Hassan recited: 

I am the son of Hassan Ibn Hawt and my father, 

Was the messenger of the entire (tribe of) Bakr to the Prophets. 

They said: 'Abd Allah Ibn Aswad Ibn Shihab Ibn 'Awf Ibn 'Amr Ibn 
al-Harith Ibn Sadus attended on the Apostle of Allah, may Allah bless 
him, with them. He resided at al-Yamamah, he sold whatever property he 
had at al-Yamamah and migrated (from there). He attended on the 
Apostle of Allah, with a bag of dates. The Apostle of Allah, may Allah 
bless him, invoked blessings for him. 

25. The Deputation of Taghlib 

Volume 1, Parts 11.74.32 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: Abu Bakr Ibn 'Abd Allah Ibn 'Abi Sab rah related to me on the 
authority of Ya'qab Ibn Zayd Ibn Talhah he said: 

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A deputation of Banu Taghlib, consisting of sixteen beleivers, and 
Christians with golden crosses waited on the Apostle of Allah. They 
stayed in the house of Ramlah Bint al-Harith. The Apostle of Allah made 
peace with the Christians on the condition that they would not baptise 
their children into Christianity. He gave costly rewards to the faithful, 
among them. 



26. The Deputation ofHanifah 

Volume 1, Parts 11.74.33 

He (Ibn Sa'd) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: Al-Dahhak Ibn 'Uthman related to me on the authority of Yazid Ibn 
Ruman; (second chain) Muhammad Ibn Sa'd said: 'Ali Ibn Muhammad 
al-Qurashi related to me on the authority of his masters whom he named; 
they said: 

A deputation of Banu Hanifah consisting of thirteen to nineteen members 
waited on the Apostle of Allah. Among them were Rahhal Ibn 'Unfuwah, 
Selma Ibn Hanzalah al-Suhaymi, Talq Ibn 'Ali Ibn Qays, Humran Ibn 
Jabir, a person of Banu Shimr, 'Ali Ibn Sinan, al-Aq'as Ibn Maslamah, 
Zayd Ibn ' Amr and Musaylimah Ibn Habib. The leader of the deputation 
was Salma Ibn Hanzalah. They stayed in the house of Ramlah Bint al- 
Harith. They were entertained and provided with food twice every day, 
some time bread and meat, some time bread and milk, some time bread 
and butter, and some time dates were scattered before them. They used 
to attend the Apostle of Allah in the mosque, greeted him and bore 
witness to the truth. They left Musaylimah with their luggage. They 
remained there for several days attending the Apostle of Allah, may 
Allah bless him. Rahhal Ibn 'Unfuwah learnt the Qur'an under Ubayyi 
Ibn Ka'b. When they wanted to return to their homes, the Apostle of 
Allah, may Allah bless him, ordered five uqiyahs (of silver) to be awarded 
to each of them. They said: Apostle of Allah! We have left behind one of 
our companions to watch our camel-litters and look after our camels. The 
Apostle of Allah, may Allah bless him, ordered for him what he had 
ordered for his Companions and he said: For guarding your camels and 
luggage he should not be worse off. This was communicated to 
Musaylimah. He said: He has realized that I shall succeed him (in 
propheth od). They returned to al-Yamamah. The Apostle of Allah gave 
them a water-skin containing the remainder of the water of his ablutions, 
and said: When you reach your land, demolish the church, cleanse it site 
with this water and erect a mosque instead. They did accordingly and the 
water-skin remained with al-Aq'as Ibn Maslamah. Talq Ibn 'Ali became 

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mu'adhdhin and recited the adhan. The friar of the church rahib al-be'ah 
heard it and said: It is a word of truth and call to truth. Then he escaped 
and it was the end of the regime. 

Musaylimah, may Allah accurse him! pretended prophethood and al- 
Rahhal Ibn 'Unfuwah bore witness that the Apostle of Allah, may Allah 
bless him, made him (Musaylimah) his partner, were lured by him. 
Consequently the people became victims to his claims. 



27. The Deputation of Shay ban 

Volume 1, Parts 11.74.34 

He (Ibn Sa'd) said: 'Affan Ibn Muslim informed us; he said: 'Abd Allah 
Ibn Hassan, the brother of Banu Ka'b, a branch of Bal-'Anbar, informed 
us, that his two grand-mothers Safiyyah Bint 'Ulaybah and Duhaybah 
Bint 'Ulaybah related to him; and they related to him from the narration 
of Qaylah Bint Makhramah and they were her step -daughters. 

Qaylah was their father's grand-mother, the mother of his mother, who 
was married to Habib Ibn Azhar, the brother of Banu Janab. She bore 
daughters from him and be (Habib) passed away in the early days of 
Islam. Their uncle Ath'ub Ibn Azhar seized them from her. She set out to 
meet the Apostle of Allah, may Allah bless him, in the early days of 
Islam. One of the girls al-Hudayba, whom al-Farsah had taken, and who 
was wrapped in a woollen blanket, wept. He (Ibn Sa'd) said: she took her 
along with herself. While they were trotting the camel, a hare emerged 
from an orifice. Thereupon the noble minded-al-Hudayba said: By Allah, 
your ankle will be higher than that of Athi'ub (it is a good augury). I 
continue this narration: Then a fox emerged and she gave him a name 
which 'Abd Allah Ibn Hassan forgot. Then she said as she had said about 
the hare. While they were trotting the camel, he knelt down and shivering 
overtook him. On this al-Hudayba said: By your trust the sorcery of 
Ath'ub has overtaken you. I was bewildered so I said to her: Woe be to 
thee! What should I do? She said: Roll your garments; make their uppers 
as their linings and effect a turn round. Turn the saddle cloth of your 
camel. Then she took off her blanket, and rolled it, making its upper its 
lining, (Qaylah said): When I did as she had asked me to do, the camel 
trembled and then stood up, separated his legs and passed urine. 

Then she (al-Hudayba) said: Keep your belongings over you. I did 
accordingly. Then we set out trotting him; Lo! there was Ath'ub running 
behind us with a drawn sword. We took refuge behind a row of congested 

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houses. I was seeing that he made the camel, which appeared to be very 
lame, reach the terrace of a middle house, into which I had entered. He 
held me with the sword and its edge wounded a portion of my forehead. 
Then he said: hand-maid! Hand over my brother's daughter to me, I 
entrusted her to him. He placed her on his shoulder and carried her and 
she was more acquainted with him than the family members. I set out to 
(find) my sister, who was married in Banu Shayban, so that through her I 
might attain the association of the Apostle of Allah. During these days 
one night, when she thought I was sleeping, her husband returned from 
the meeting place and said: By your father! I have found a truthful man 
for Qaylah. My sister said: Who is he? He said: Hurayth Ibn Hassan al- 
Shaybani. He is going tomorrow morning in a deputation of Bakr Ibn 
Wa'il to the Apostle of Allah. I went in the morning to my camel as I had 
heard their conversation and saddled him. Then I enquired about him 
(Hurayth) and found him to be not far off. I asked him to accompany 
him. He said: Yes, and with honour. Their camels were ready, so I set out 
with him man of truth. We arrived at (the place of) the Apostle of Allah 
while he was leading the people in the morning prayer. The row (for 
prayers) was ready; it was about to dawn and the stars ware twinkling in 
the sky, and the people could not recognize each other because of 
darkness of night. I stood in the row of men and I was a woman whose 
association with the days of Jahiliyah was close. The man next to me said 
to me! Are you a woman or a man? I said: Well! a woman. He said: You 
had drawn me on the verge of disgrace, offer prayers with women, 
behind you. Lo! There was a row of women, close to the apartments, 
which I had not noticed at the time I had entered, otherwise I would have 
joined them. When the sun rose I came closer and began to gaze any man 
with comeliness and bright (skin) to discover the Apostles of Allah. 
Ultimately a man came when the sun had risen, and he said: Peace be on 
you Apostle of Allah! The Apostles of Allah said: And on you be the 
peace, the mercy of Allah, and His blessings. On him, she meant the 
Prophets, were two patched sheets of saffron colour and the saffron had 
been dimmed. 

He had an unpeeled stick of date palm without fronds. He was sitting in a 
squatting position. When I saw the Apostle of Allah, may Allah bless him, 
sitting so meekly. I trembled with horror. His associate said to him: 
Apostle of Allah! This poor woman is full of terror. The Apostle of Allah 
did not look at me as I was sitting behind him and said: poor woman! 
be at rest. When the Apostle of Allah! may Allah bless him, uttered these 
words, that fear which had entered my heart, vanished. Then my 
companion advanced and offered bay v ah on his behalf and on behalf of 
his people. He said: Apostle of Allah! write about al-Dahna between 
Banu Tamim and us that none of them should advance towards us except 
as a traveller or a seeker of refuge. Thereupon he said: boy! write about 



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al-Dahna. When I noticed that he had asked him to write, I could not 
control myself because it was my native land and my home was there. So 
I said: Apostle of Allah! he did not do justice when he requested you 
about that land. This al-Dahna is a place of confinement of camels and 
pasture land of goats, and the women folk and children of the Tamim are 
beyond it. He said: Wait boy, the poor woman tells the truth. A Muslim 
is the brother of another Muslim. They share water and trees and help 
each other against the impious persons. When Hurayth saw that there 
was some obstacle in an epistle being written for him he struck one of his 
hands over the other and said: You and I are, as has been said a sheep 
lifting another by its hoofs meets its death. On this I said: You were a 
leader in darkness, benevolent to the master of camel, pious with your 
partner for life, till I arrived before the Apostle of Allah, may Allah bless 
him. But do not blame me for asking my share when you ask for yours. 
He said: Certainly I ask the Apostle of Allah bear witness that I shall be 
your brother till I live since you have praised me for this. Then I said. If 
you have started it, I shall not loose it. (I shall fulfil my part). The Apostle 
of Allah, said: Will her son be blamed if he decides from behird the room. 
Then I wept and said: Apostle of Allah, when I bore him shrewd he was 
and he fought along with you on the day of al-Rabdhah. Then he went to 
Khaybar to bring corn for me, and suffered from fever of that place 
leaving the women with me. He said: By Him, in Whose possession is the 
soul of Muhammad, if thou hadst not been poor, we would have dragged 
thee by the face; or (he had said) thou wouldst have been drawn by the 
face; v Abd Allah doubted. I would have drawn on thy face, Is any one 
overpowered (suffers death) if he does good to his companions. [Qaylah 
meant to say that her son died because he was asked to bring corn. The 
Prophet did not like this remark and said; that virtuons deeds did not bring 
calamity.] When it (death) intervenes between them it is better he says: 
We are for Allah and to Him we will return. Then he said: Lord! make 
me forget what has passed and help me in what rem ins. By Him in 
Whose hand is the soul of Muhammad, if any one of you weeps, 
companion also sheds tears; servants of Allah! do not torment your 
brethren. He wrote on a red piece of leather for her: Qaylah and the 
daughters of Qaylah, should not be oppressed nor forced to marry and 
every faithful Muslim should render succour to them and (he said). They 
should do also good deeds and not evil ones. 



Volume 1, Parts 11.74.35 

He (Ibn Sa'd) said: 'Affan Ibn Muslim informed us, he said: 'Abd Allah 
Ibn Hassan informed us; he said: Habban Ibn 'Amir related to me my 
maternal grand-father was the father of my mother respecting the 
narration of Harmalah Ibn 'Abd Allah, his grand-father, the father of his 

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mother was al-Ka'bi a member of Ka'b Bil v Anbar (second chain). He 
(Ibn Sa'd) said: My grand-mothers-Safyyah Bint 'Ulaybah and 
Duhaybah Bint 'Ulaybah related to me and their grandfather was 
Harmalah. 

Verily, Harmalah set out (from his place) till he arrived before the 
Apostle of Allah, may Allah bless him. He was before him till the Apostle 
of Allah, may Allah bless him, made him gunostic. Then he set out (on a 
journey). He (Harmalah) said: I reproached myself and said: By Allah I 
shall not go till I add to my knowledge staying with the Apostle of Allah, 
may Allah bless him. So I waited on him and said: O Apostle of Allah! 
what do you command me to act on? He said: Harmalah! do pious 
deeds and abstain impious ones. I retired till I came to my beast and then 
I returned till 1 stood at my place or nearer to him. Then I said: 
Apostle of Allah! What you command me to Act upon? He said: 
Harmalah! do pious deeds and abstain impious ones. Look to what 
pleases your ear when you retire from people that they should say about 
you so do it and abstain what you dislike to be talked about you. 



THE DEPUTATIONS OF THE PEOPLE OF YAM AN 
28. The Deputation of Tayy 

Volume 1, Parts 11.74.36 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: Abu Bakr Ibn 'Abd Allah Ibn Sabrah related to me on the authority 
of Abu 'Umayr al-Ta'i orphan slave of al-Zuhri; (second chain) he (Ibn 
Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi informed us; 
he said: v Ubadah al-Ta'i informed us on the authority of his masters; 
they said: 

A deputation of Tayy waited on the Apostle of Allah, may Allah bless 
him. It consisted of fifteen members and their leader and chief was Zayd 
al-Khayr, and he is Zayd al-Khayl Ibn Muhalhil a branch of Banu 
Nabhan. (Its members) were Wazar Ibn Jabir Ibn Sadus Ibn Asma' al- 
Nabhani, Qabisah Ibn al-Aswad Ibn 'Amir, a member of the Jarm, a 
branch of the Tayy, Malik Ibn 'Abd Allah Ibn Khaybara, a member of 
Banu Ma'n, Qu'ayn Ibn Khulayf Ibn Jadilah and a person from Banu 
Bawlan. They entered al-Madinah and when the Apostle of Allah was in 
the mosque. They tied their beasts in the courtyard of the mosque. Then 
they entered and became close to the Apostle of Allah. He invited them to 
embrace Islam. They embraced Islam and he awarded to each of them 

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five uqiyahs of silver, giving twelve aqiyahs and a half to Zayd al-Khayl. 
The Apostle of Allah said: No Arab was mentioned to me but I found him 
short of what was mentioned to me except Zayd, and all of his attributes 
were not mentioned to me. The Apostle of Allah, may Allah bless him, 
named him Zayd al-Khayl. He granted him Fayd and two farms as fief. 
He wrote a document in respect of it and he (Zayd) returned with his 
people. When he reached a place called al-Fardah, he died. His wife took 
hold of what the Prophet, may Allah bless him, had written in his favour 
and tore it. The Apostle of Allah, may Allah bless him, commissioned ' Ali 
Ibn Abi Talib to demolish al-Fuls the idol of the Tayy and to surround it. 
He set out with two hundred men of cavalry and attacked the members of 
Hatim's family. They captured Hatim's daughter and offered her to the 
Apostle of Allah among the slaves of Tayy. 

According to the narration of Hisham Ibn Muhammad: The person 
from the Prophet's cavalry, who had fallen suddenly on them and 
captured Hatim's daughter, was Khalid Ibn al-Walid. 

Here it is linked up with the first narration. He (Ibn Sa'd) said: 'Adi 
Ibn Hatim escaped from the cavalry of the Prophet, may Allah bless him, 
and he reached Syria. He was a Christian and used to go with his people 
to al-Mirba'. Hatim's daughter was lodged in an enclosure near the door 
of mosque. She was beautiful and sweet-tongued. The Apostle of Allaah, 
may Allah bless him, passed (by her); she stood and said: The father has 
expired and the deputationist (brother) has disappeared, oblige me and 
Allah will be benevolent to you. He said: Who is your deputationist? She 
said: v Adi Ibn Hatim. He said: He is running away from Allah and from 
His Apostle. In the meantime a deputation of the Quda'ah arrived from 
Syria. She continued: The Prophet clothed me, gave me money and 
provided a beast for me. I set out with them and approached 'Adi in 
Syria. I said to him: You have severed uterine relationship, set out with 
your wife and children leaving the remaining children of your father 
behind. She lived there for several days and said to him: I feel you should 
join the Apostle of Allah. Thereupon 'Adi set out and came to the Apostle 
of Allah, may Allah bless him, and greeted him. He was in the mosque, 
and he said: Who is the man? He said: 'Adi Ibn Hatim. He took him to 
his home, and placed a cushion stuffed with palm fibres, and said to him: 
Sit on it. The Apostle of Allah, may Allah bless him, sat on the earth and 
offered Islam to him. v Adi embraced Islam and the Apostle of Allah 
appointed him the collector of sadaqat of his people. 



Volume 1, Parts 11.74.37 

He (Ibn Sad) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us; he 

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said: Jamil Ibn Marthad al-Ta'i, a member of Banu Ma'n, related to me 
on the authority of his masters; they said: 

'Amr Ibn al-Musabbih Ibn Ka'b Ibn 'Amr Ibn 'Asar Ibn Ghanm Ibn 
Harithah Ibn Thawb Ibn Ma'n al-Ta'i came to the Prophet, may Allah 
bless him, and at that time he ('Amr) was one hundred fifty years old. He 
asked about hunting. Thereupon he said: Eat what yon see dying and 
leave what has escaped. He is the person about whom Imra al-Qays Ibn 
Hujr says as he was the best archer of the Arabs. 

Many an archer of Bann Thu'al 

Takes out his palms from his private parts. 



29. The Deputation of Tujib 

Volume 1, Parts 11.74.38 

He (Ibn Sa'd) said: Mubammad Ibn 'Umar al-Aslami informed us; he 
said: 'Abd Allah Ibn 'Amr Ibn Zuhayr informed us on the authority of 
Abu al-Huwayrith; he said: 

The deputatian of Tujib waited on the Apostle of Allah, may Allah bless 
him, in the ninth year, and they were thirteen men. They had brought 
with them the sadaqat on their wealth, which Allah has ordained. The 
Apostle of Allah was much pleased with them, he said: Hail to you! He 
lodged them in a good mansion and brought them close to him. He asked 
Bilal to take great care of their hospitality and pay them good rewards. 
He gave them more than what he was accustomed to give to the 
deputations. He asked: Has any one of you remained? They said: A 
youth, whom we have left with our luggage, and he is the youngest of us 
in age. He said: Send him to me. The youth came before the Apostle of 
Allah, may Allah bless him, and said: 1 am a member of the tribe which 
has waited on you just now, and you have satisfied their requirements, 
now satisfy my requirements (also). He said: What is your requirement? 
He said: Pray to Allah to parden me, show me mercy and place 
contentment in my bosom. Thereupon he said: O Allah! forgive him, 
show him mercy and bestow contentment in his bosom. Then he ordered 
him to be given equal to what he had given to every man among his 
companions. They set out, returning to their people. Then a party of 
sixteen men met the Apostle of Allah at Mina during the season of 
pilgrimage. The Apostle of Allah, may Allah bless him, asked about the 
youth. They said: We have not seen (any person) more contented than 
him with what Allah bestows on him. The Apostle of Allah, may Allah 

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bless him, said: I wish, all of us die like him! 



30. The Deputation ofKhawlan 

Volume 1, Parts 11.74.39 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: More than one learned man have narrated before me; they said: 

The deputation of Khawlan arrived, consisting of ten members in 
Sha'ban of tenth year. They said: Apostle of Allah! we believe in Allah 
and testify to the truth of His Apostle. We represent our people whom we 
have left behind us, and we have exhausted our camels in the journey. 
The Apostle of Allah, may Allah bless him, said: What about 'Amm 
Anas, their idol? They said: In disgraceful and ignominous condition. We 
have exchanged it with Allah Whom you have guided us. When we return 
to it, we shall demolish it. They asked the Apostle of Allah, may Allah 
bless him, many questions respecting their religion. He gave them 
information and ordered (a person) to teach them the Qur'an and 
sunnah. They were lodged in the house of Ramlah Bint al-Harith and 
they were ordered to be given hospitality. After a few days they came to 
take leave to depart. He ordered them to be given in reward twelve and a 
half uqiyahs (of silver). They returned to their people and did not unfold 
their luggage till they had not demolished 'Amm Anas. They forbade 
what the Apostle of Allah, may Allah bless him, had forbidden and made 
lawful what he had declared lawful for them. 



31. The Deputation of Ju 'fi 

Volume 1, Parts 11.74.40 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us on the authority of his father and Abu Bakr Ibn Qays al- 
Ju'fi; they said: 

The people of Juli considered heart unlawful in the days of ignorance. A 
deputation consisting of two members, Qays Ibn Salamah Ibn Sharahil, a 
person of Banu Marran Ibn Ju'fi, and Salamah Ibn Yayzid Ibn 
Mashja'ah Ibn al-Mujammi', waited on the Apostle of Allah, may Allah 
bless him. They were uterine brothers, sons of Mulaykah Bint al-Hulw 
Ibn Malik, a member of Banu Harim Ibn Ju'fi. They embraced Islam. 
Thereupon the Apostle of Allah, may Allah bless him, said to them. It 

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(the news) has reached me that you do not eat the heart. They said: Yes. 
He said: Your conversion to Islam will not be complete without eating it. 
He sent for a heart which was roasted for them. Then he passed it on to 
Salamah Ibn Yazid. When he caught hold of it, his hand trembled. 
Thereupon the Apostle of Allah, may peace be on him, said: Eat it. He ate 
it and recited: 

"Verily I ate the heart reluctantly, for this, 
My fingers, when they touched it, trembled". 

He (Ibn Sa'd) said: The Apostle of Allah, may Allah bless him, wrote 
for Qays Ibn Salamah an epistle, which I reprodnce: An epistle document 
from Muhammad the Apostle of Allah, to Qays Ibn Salamah Ibn 
Sharahil. I appoint amil of the Murran and their allies, the Harim and 
their allies, and al-Kulab and their allies, those of them who offer 
prayers, pay zakah and purify and clean their wealth. 

He (Ibn Sa'd) said: Al-Kulab include Awd, Zubayd, Jaz Ibn Sa'd 
al-'Ashirah, Zayd Allah Ibn Sa'd,'Ayidh Allah Ibn Sa'd and Banu 
Sala'ah a branch of Banu al-Harith Ibn Ka'b. 

He (Ibn Sad) said: Then they said: Apostle of Allah, our mother 
Mulaykah Hint al-Hulw used to secure the freedom of prisoners, feed the 
mendicant and show compassion to the poor. She had died. She had 
interred alive a daughter of very tender age, so what would be her 
condition. He said: She who interred her (daughter) alive and she who 
was interred alive are both in hell fire. Thereupon they got infuriated He 
said: Come to me. They came back and he said: My mother is with yours. 
They rejected it, and went away saying: By Allah! this man who made us 
eat the heart and thinks that our mother is in hell-fire, is not worthy of 
being followed. They set out and on the way they confronted one of the 
Companions of the Apostle of Allah, may Allah bless him, who was 
bringing camels of sadaqah. They tied him and carried away the camels. 
This news reached the Prophet, may Allah bless him. He cursed them 
along with those whom he was cursing in these words: May Allah curse 
Ri'l, Dhakwan, Usayyah, Lihyan, and two sons of Mulaykah Ibn Hari'm 
and Murran. 



Volume 1, Parts 11.74.41 

He (Ibn Sad) said: Hisham Ibn Muhammad informed us; he said: Al- 
Walid Ibn 'Abd Allah al- Ju'fi informed us on the authority of his father, 
he on the authority of their (the Ju'fi's) old men; they said: 



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Abu Sabrah, who is Yazid Ibn Malik Ibn 'Abd Allah Ibn al-Dhuwayb Ibn 
Salamah Ibn 'Amr Ibn Dhuhl Ibn Marran Ibn Ju'fi, waited in a 
deputation on the Prophet, may Allah bless him, and with him were his 
two sons, Sabrah and Aziz. The Apostle of Allah, may Allah bless him, 
said to 'Aziz. What is your name? He said: 'Aziz (powerful). He said: 
None is powerful except Allah and you are 'Abd al-Rahman. They 
embraced Islam. Abu Sabrah said: O Apostle of Allah! There is a fissure 
in my palm which obstructs me from holding the muzzle of my camel. 
The Apostle of Allah, may Allah bless him, sent for a cup and began to 
strike the fissure with it and touching it. It was cured. The Apostle of 
Allah, may Allah bless him, called him with his two sons. He said: 
Apostle of Allah! give me in fief the valley of my people in al-Yaman, 
which was known as Hurdan. He did accordingly. 'Abd al-Rahman is the 
father of Khaythamah Ibn 'Abd al-Rahman. 



32. The Deputation ofSuda 

Volume 1, Parts 11.74.42 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: An old man of the Balmustaliq related to me on the authority of his 
father: 

Verily, when the Apostle of Allah, may Allah bless him, returned from al- 
Ji'irranah in the eighth year, he sent Qays Ibn Sa'd Ibn 'Ubadah to the 
territory of al-Yaman and ordered him to devastate Suda. So he 
encamped in the suburbs of Qanat with four hundred Muslims. A 
resident of Suda came there and inquired about the army. He was 
informed about them. So he hastened and came to the Apostle of Allah, 
may Allah bless him, and said: I have come to represent those who are 
behind me, so withdraw your army and I guarantee my people will 
submit to you. The Apostle of Allah, may Allah bless him, withdrew 
them. After that a deputation of fifteen members waited on the Apostle of 
Allah, may Allah bless him, embraced Islam, and offered bay'ah to the 
Apostle of Allah, may Allah bless him, on behalf of those of their people 
also who were behind them. They returned to their land and Islam 
spread among them. A party of one hundred persons joined the Prophet, 
may Allah bless him, on the occasion of Hajjah al-Wida. 

Volume 1, Parts 11.74.43 

He (Ibn Sa'd) said; Muhammad Ibn Umar informed us; he said: Al- 

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Thawri informed us on the authority of v Abd al-Raman Ibn Ziyad Ibn 
An'um, he on the authority of Ziyad Ibn Nu'aym, he on the authority of 
Ziyad Ibn al-Harith al-Suda'i; he said: 

I approached the Apostle of Allah, may Allah bless him, and said: 
Apostle of Allah! I have learnt that you are sending an army to my 
people, withdraw it, and I guarantee the submission of my people to you. 
The Apostle of Allah, may Allah bless him, withdrew them, He (Ziyad) 
said: My people came to him and said: brother of Suda! you are to be 
obeyed by your people. He (Ziyad) said: I said: It is by the grace of Allah 
and His Apostle. He (Ibn Sa'd) said: He is the person whom Apostle of 
Allah, may Allah bless him, had asked to call the adhan in the course of 
journey. He did and then Bilal came and wanted to say the iqamah. 
Thereupon the Apostle of Allah, may Allah bless him, said: Verily, the 
brother of Suda called the adhan and he who calls the adhan will say the 
iqamah. 



33. The Deputation ofMurad 

Volume 1, Parts 11.74.44 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: 'Abd Allah Ibn 'Amr Ibn Zuhayr informed us on the authority of 
Muhammad Ibn 'Umarah Ibn Khuzaymah Ibn Thabit; he said: 

Farwah Ibn Musayk al-Muradi waited in a deputation on the Apostle of 
Allah, may Allah bless him, after having severed connections with the 
Maliks of Kindah, and became follower of the Prophet. He stayed with 
Sa'd Ibn 'Ubadah and learnt the Qur'an duties of Islam and its laws. The 
Apostle of Allah, may Allah bless him, gave him in reward twelve and a 
half uqiyahs (of silver), camel of noble descent to ride upon and a robe of 
'Uman craftsmanship. He appointed him 'amil of [the tribes of) the 
Murad, Zubayd and Madhhaj. He sent Khalid Ibn Sa'id Ibn al-As, with 
him to collect zakah. He wrote a document in which there were the duties 
of zakah. He continued in this position till the Apostle of Allah, may 
Allah bless him, passed away. 

34. The Deputation of Zubayd 

Volume 1, Parts 11.74.45 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: 'Abd 

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Allah Ibn 'Amr Ibn Zuhayr related to me on the authority of 
Muhammad Ibn 'Umarah Ibn Khuzaymah Ibn Thabit; he said: 

'Umar Ibn Ma'di'-Karib al-Zuhaydi arrived at al-Madinah in the 
company of ten persons of the Zubayd and inquired: Who is the chief of 
this pond of Banu 'Amr Ibn 'Amir? He was said: Sa'd Ibn 'Ubadah. He 
proceeded on his camel till he reached the door of his house. Sa'd Ibn 
'Ubadah came out, hailed him and ordered his luggage to be brought 
down. He respected and entertained him. Then he took him to the 
Apostle of Allah, may Allah bless him. He and his companions embroced 
Islam and stayed for several days. Then the Apostle of Allah, may Allah 
bless him, gave him a reward. He returned to his place and lived with his 
people who had become Muslims. When the Apostle of Allah, may Allah 
bless him, passed away, he became apostate; then he rejoined the fold of 
Islam. He displayed great valour on the day of the battle of al-Qadisiyah. 



35. The Deputation ofKindah 

Volume 1, Parts 11.74.46 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: 
Muhammad Ibn 'Abd Allah related to me on the authority of al-Zuhri; 
he said: 

Al-Ash'ath Ibn Qays waited on the Apostle of Allah, may Allah bless him, 
with a party of about nineteen horse-men of Kindah. They met the 
Prophet in his mosque. Their locks were long, their eyes were ointed with 
colly rium, they had put on jubbahs of al-Hibarah with silken border and 
over them were embroidered silken garments. The Apostle of Allah, may 
Allah bless him, asked them: Have you not embraced Islam? They said: 
Why not? He said: Then what is this condition of yours? They took them 
off. When they wanted to return to their land he gave them as reward ten 
uqiyahs (of silver) each and to al-Ash v ath he gave twelve uqiyahs. 

36. The Deputation ofal-Sadif 

Volume 1, Parts 11.74.47 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: v Umar 
Ibn Yahya Ibn Sahl Ibn Abi Hathmah related to me on the authority of 
Shurahbil Ibn v Abd al-'Aziz al-Sadifi, he on the authority of his 
ancestors; they said: 

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Our deputation consisting of about nineteen members waited on the 
Apostle of Allah, may Allah bless him; we had caps on (our heads), waist- 
wrappers (izar) and sheets. They met the Apostle of Allah, may Allah 
bless him, between his house and the pulpit. They sat down without 
greeting. He (the Prophet) said: Are you Muslims? They said: Yes, He 
said: Why did you not greet? They stood up and said: May peace be on 
you, Prophet! and Allah's mercy be on you! He said: On you be peace! 
Sit down. They sat down and asked him about the timings of prayers and 
he informed them about it. 



37. The Deputation ofKhushayn 

Volume 1, Parts 11.74.48 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: 'Abd al- 
Rahman Ibn Salih informed us on the authority of Mihjan Ibn Wahb; he 
said: 

Abu Th v labah al-Khushani waited on the Apostle of Allah, may Allah 
bless him, while he was making arrangements for Khaybar. He embraced 
Islam and set out with him and was present at the battle of Khaybar. 
Then seven persons of Khusshayn came and stayed with Abu Tha'labah. 
They embraced Islam, offered bay'ah and then returned to their people. 

38. The Deputation of Sa'd Hudhaym 

Volume 1, Parts 11.74.49 

He (Ibn Sa'd) said: Muhammad Ibn Sa'd informed us; he said: 
Muhammad Ibn 'Umar informed us; he said: Muhammad Ibn 'Abd 
Allah, the son of al-Zuhri's brother, informed us on the authority of 
'Umayr al-Ta'i, he on the authority of Abu al-Nu'man, he on the 
authority of his father; he said: 

I waited on the Apostle of Allah, may Allah bless him, with a deputation 
of several persons from among my people and alighted in a corner of al- 
Madinah. Then we set out with the intention of going to the mosque. We 
witnessed the Apostle of Allah, may Allah bless him, saying prayers over 
a bier (janazah) in the mosque. The Apostle of Allah, may Allah bless 
him, turned towards us and said: Who are you? We said: Members of 
Banu Sa'd Hudhaym. Then we embraced Islam, offered bay'ah and 

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returned to our luggage. He gave orders concerning us. So we were 
lodged and treated with hospitality. We stayed for three days, and then 
we came to bid farewell. He said: Choose one from among yourselves as 
your amir. He then ordered Bilal who gave us rewards in uqiyahs of 
silver. We returned to our people, and Allah blessed them with the 
acceptance of Islam. 



39. The Deputation ofBaliyi 

Volume 1, Parts 11.74.50 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us, he said: Abu 
Bakr Ibn 'Abd Allah Ibn Abi Sabrah informed us on the authority of 
Musa Ibn Sa'd; the mawla of Banu Makhzum, he on the authority of 
Ruwayfi' Ibn Thabit at Balawi; he said: 

The deputation of my people arrived in the month of Rabi' al-Awwal of 
the ninth year. I lodged them in my house in Banu Jadilah, then I 
brought them till we came to the Apostle of Allah, may Allah bless him. 
He was sitting with his companions in his house in the morning. The 
leader of the deputation Abu al-Dubab proceeded forward and sat down 
in front of the Apostle of Allah, may Allah bless him. He conversed (with 
the Prophet) and his people embraced Islam. They asked the Apostle of 
Allah, may Allah bless him, about hospitality and their affairs relating to 
their faith. He gave a reply to them. Then I brought them back to my 
house. In the meantime the Apostle of Allah, may Allah bless him, 
brought a load of dates and said: Help yourself with these dates. He 
(Ruwayfi') said: They ate from them, besides some others. They stayed 
for three days and then came to the Apostle of Allah, may Allah bless 
him, to bid him farewell. He ordered them to be rewarded as he had been 
rewarding those who had come before them. Then they returned to their 
lands. 



40. The Deputation ofBahra 

Volume 1, Parts 11.74.51 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: Musa 
Ibn Ya'qub al-Zam'i related to me on the authority of his aunt, she on the 
authority of her mother Kuraymah Bint al-Miqdad; she said: 

I heard my mother Duba'ah Bint al-Zubayr Ibn 'Abd al-Muttalib saying: 

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The deputation of the Bahra consisting of thirteen members came from 
al-Yaman. They came, leading their camels, till they reached the door of 
al-Miqdad Ibn 'Amr in Banu Jadilab. Al-Miqdad came out and hailed 
them. He lodged them in his house. They approached the Prophet, may 
Allah bless him, embraced Islam, learnt the obligatory duties (al-fara'id) 
and stayed there for some days. Then they came to the Apostle of Allah, 
to bid him farewell. He ordered them to be given rewards, then they 
returned to their people. 



41. The Deputation of Udhrah 

Volume 1, Parts 11.74.52 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: Ishaq 
Ibn ' Abd Allah Ibn Nastas related to me on the authority of Abu 'Amr 
Ibn Hurayth al-'Udhri; he said: 

I discovered it in a writing of my ancestors; they said: Our deputation of 
twelve members including Hamzah Ibn al-Nu'man al-'Udhri, Sulaym and 
Sa'd, sons of Malik, and Malik Ibn Abi Riyah came to the Apostle of 
Allah, may Allah bless him, in Safar of the ninth year. They were lodged 
in the house of Ramlah Bint al-Harith al-Najjariyah. Then they came to 
the Prophet, may Allah bless him, and greeted him in the manner of the 
days of Jahiliyah. They said: We are the uterine brothers of Qusayyi and 
we are those who uprooted Khuza'ah and Banu Bakr from Makkah. We 
are related to you and have kinship with you. The Apostle of Allah, may 
Allah bless him, said: Hail to you and I welcome you. I was not 
introduced to you. What prevented you from the way of Islamic greeting? 
They said: We have come here as pioneers of our people. They asked the 
Prophet, may Allah bless him, about affairs related to their faith. He gave 
reply to them. They embraced Islam and stayed for some days. Then they 
returned to their people. He ordered them to be rewarded as he had been 
rewarding the deputationists and covered one of them with a sheet. 

Volume 1, Parts 11.74.53 

He (Ibn Sa v d) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us; he 
said: Sharqi Ibn al-Qutami' related to me on the authority of Mudlij Ibn 
al-Miqdad Ibn Zamil aKUdhri; (second chain) he (Ibn said) said: Abu 
Zufar al-Kalbi related to me some portions of it; they said: 

Zamil Ibn 'Amr aKUdhri waited in a deputation on the Prophet, may 

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Allah bless him, and informed him of what he had heard from their idol. 
Thereupon he said: He is a faithful jinn. Then he embraced Islam. The 
Apostle of Allah, may Allah bless him, made a flag for him (appointing 
him chief of) his people. Subsequently he took part in (the battle of) Siff 
in on the side of Mu v awiyah. He was also with him at al-Marj where he 
was slain. When he had attended the Prophet, may Allah bless him, he 
had recited: 

"0 Apostle of Allah! I have directed my beast towards you, 
I toiled it through uneven impassable routes of sand. 

I wish to extend strong unflincling support to the best of mankind, 
I want to bind a rope from your ropes to mine. 
I bear witness that there is nothing except Allah, 

I shall live on His creed till my foot keeps my shoe heavy." 



42. The Deputation ofSalaman 

Volume 1, Parts 11.74.54 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar al-Aslami informed us; he 
said: Muhammad Ibn Yahya Iba Sahl Ibn Abi Hathmah related to me; 
he said: I discovered in the writings of my father that Habib Ibn 'Amr al- 
Salaman related; he said: 

Our deputation of seven members of the Salaman waited on the Apostle 
of Allah, may Allah bless him. We met the Apostle of Allah, may Allah 
bless him, outside the mosque while he was going to a bier (janazah). We 
said: Peace be on you! Apostle of Allah! He said: And on you be peace! 
who are you? We replied: We belong to the Salaman and have come to 
offer bay'ah to you in Islam. We represent those of our people who are 
behind us. He turned to his slave Thawban and said: Lodge them where 
the members of the deputations are lodged. When he offered al-zuhr 
(afternoon) prayers, we waited on him and asked him about prayers, 
regulations of Islam and incantations. We embraced Islam and he gave 
every one of us five ounces (of silver). We returned to our lands. It took 
place in Shawwal of the tenth year. 

43. The Deputation of Juhaynah 

Volume 1, Parts 11.74.55 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 

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informed us; he said: Abu 'Abd al-Raman al-Madani informed us; he 
said: 

When the Prophet, may Allah bless him, arrived at al-Madinah, 'Abd al- 
Uzza Ibn Badr Ibn Zayd Ibn Mu'awiyah al- Juhni, a member of Banu al- 
Raba'ah Ibn Rashdan Ibn Qays Ibn Juhaynah waited on him in a 
deputation. His uterine brother Abu Raw v ah who was his uncle's son was 
with him. The Apostle of Allah, may Allah bless him, said to 'Abd 
al-'Uzza: Thou art 'Abd Allah. (He said) to Abu Raw'ah: You will be a 
terror to the enemy if Allah will. And he said: Who are you? They said: 
Banu Ghayyan (lit allurement). He said: You are Banu Rashdan (lit. 
guidance). The name of their valley was Ghawa; the Apostle of Allah, 
may Allah bless him, named it Rushd and said: The mountains of 
Juhaynah al-Ash'ar and al-Ajrad are from the heavenly mountains, and 
devastation will not befall them. He handed their banner on the day of al- 
fath (victory of Makkah,) to 'Abd Allah Ibn Badr. He demarcated (the 
site of) their mosque which is the first mosque to be demarcated at al- 
Madinah. 



Volume 1, Parts 11.74.56 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us; he said: 
Khalid Ibn Sa'id informed us on the authority of a member of the 
Juhaynah (tribe) a branch of Banu Duhman, he on the authority of his 
father who had been the companion of the Prophet, may Allah bless him; 
he said: 'Amr Ibn Murrah al- Juhni said: 

There was an idol for us; we adored it and I was its priest. When I heard 
about the Prophet, may Allah bless him, I broke it and set out and came 
to Prophet at al-Madinah. Here I embraced Islam, and bore witness to 
the truth and believed in what he declared to be lawful or forbidden. 
Thereupon I recited: 

I bear witness that Allah is Truth and that 

I am the first (of those) abandoning the deities (alihah) of 

stones. 

When migrating towards you I had wrapped the waist-wrapper 

to my calf. 

And I crossed the unlevelled route with difficulty. 

I like to have the company of the best of mankind in person 

and through parentage. 

He is the Apostle of the Lord of people, above the heavens. 

He (Ibn Sa v d) said: Then the Apostle of Allah, may Allah bless him, 
sent him to his people to preach Islam to them. All of them responded 
except one who rejected his words. 'Amr Ibn Murrah cursed him; 

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consequently his mouth became crippled and he could not speak. He also 
became blind and needy. 



44. The Deputation ofKalb 

Volume 1, Parts 11.74.57 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: Al-Harith Ibn v Amr al-Kalbi related to me on the 
authority of his uncle 'Umarah Ibn Jaz' he on the authority of a member 
of Banu Mu'Awiyah; a branch of Kalb; (second chain) he (Ibn Sa'd) said: 
Abu Layla Ibn ' Atiyyah al-Kalbi informed me on the authority of his 
uncle; they said: 'Abd 'Amr Ibn Jabalah Ibn Wa'il Ibn al-Julah al-Kalbi 
said: 

'Asim, a member of Banu Raqqash, a branch of Banu 'Amir, and I 
started (on a journey) and we came to the Prophet, may Allah bless him. 
He invited us to join the fold of Islam so we embraced Islam. He said: I 
am the Prophet, untutored, the true and the sinless. Disaster and all 
disaster is for one who disbelives me, turns his face from me and fights 
against me. Prosperity and all prosperity is for him who defends me, 
supports me, believes in me, testifies to my words and fights on my side. 
They said: We believe in you and testify to your words. Then we 
embraced Islam and 'Abd 'Amr began to recite: 

I responded to the Apostle of Allah when he brought guidance, 

At first I was an unbeliever in Allah then I became a believer 

and I hope to receive a reward for it. 

I gave up taking augury by means of arrows and I see, 

I spent my age in similar pastimes. 

I believe in Allah Who is High in position, 

And I shall be rejecting the idols till I live. 



Volume 1, Parts 11.74.58 

He (Ibn Said) said: Hisham Ibn Muhammad informed us; he said: Ibn 
Abi Salih, a member of Kinanah, related to me on the authority of 
Rabfah Ibn Ibrahim al-Dimishqi; he said: 

Harithah Ibn Qatan Ibn Za'ir Ibn Hisn Ibn Ka'b Ibn 'Ulaym al-Kalbi 
and Hamal Ibn Sa'danah Ibn Harithah Ibn Mughaffil Ibn Ka'b Ibn 
'Ulaym waited on the Apostle of Allah, may Allah bless him, in a 
deputation. They embraced Islam and he prepared a banner for Hamal 



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Ibn Sa'danah who participated with this banner in (the battle of) Siffin 
on the side of Mu v awiyah. He wrote an epistle to Harithah Ibn Qatan, in 
which was (written): This is an epistle from Muhammad, the Apostle of 
Allah, to the people of Dumat al-Jundul and those families of Kalb who 
live in the adjoning places, and they are with Harithah Ibn Qatan. The 
dates of the date-palms in the forest irrigated with rain-water are ours 
and those in urban area are yours. (The revenue) will be one tenth (of the 
yeild) of the farmers near the streams; and one half of it on that irrigated 
with rain-water, (i. c, one twentieth), your animals in small numbers will 
not be collected, nor will they be exchanged. I want you to offer prayers 
in time and pay zakah in full. You will not be prevented from grass and 
no 'ushr will be levied on household effects. You have to make a covenant 
and we will offer sincere advice. We make a covenant and promise in 
your favour and you have to be sincere and faithful. There is the 
guarantee of Allah and His Apostle. Allah bears witness to it and also all 
those Muslims who are present. 



45. The Deputation of J arm 

Volume 1, Parts 11.74.59 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib informed us; he 
said: Sa'd Ibn Murrah al-Jarmi informed us on the authority of his 
father; he said: 

Two members of our tribe, waited in adeputation on the Apostle of Allah, 
may Allah bless him; one of them was known as al-Asqa' Ibn Shurayb 
Ibn Suraym Ibn ' Amr Ibn Riyah Ibn 'Awf Ibn ' Amirah Ibn al-Hun Ibn 
A'jab Ibn Qudamah Ibn Jarm Ibn Rayyan Ibn Hulwan Ibn Tmran Ibn 
al-Haf Ibn Quda'ah, and the other as Hawdhah Ibn 'Amr Ibn Yazid Ibn 
'Amr Ibn Riyah. They embraced Islam and the Apostle of Allah, may 
Allah bless him, wrote an epistle to both of them. 

He (Ibn Sa'd) said: A member of Banu Jarm recited before me verses 
which 'Amir Ibn 'Asamah Ibn Shurayh i, e, al-Asqa' had composed: 

Abu Shurayb al-Khayr was my uncle, 
He was brave of the brave, bearing responsibility. 
He was the chief of the tribe of Jarm when 
Devastators had put us into trouble. 
He was the first of his people when they were invited 
To Islam, by Ahmad of Tihamah, 
He responded to it and became his supporter. 

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Then he (in return) appointed him the chief of the two branches of 
Qudamah. 



Volume 1, Parts 11.74.60 

He (Ibn Sa'd) said: Yazid Ibn Harun informed us; he said: Mis'ar Ibn 
Habib informed us; he said: 'Amr Ibn Salamah Ibn Qays al-Jarmi 
informed us: 

That his father and some members of his tribe waited in a deputation on 
the Prophet. When the people embraced Islam, learnt the Qur'an and 
satisfied their needs, they said to him (Prophet): Who is to lead us in 
prayers or make us offer prayers? He said: He should lead in prayers, 
who is more conversant with or more learned in the Qur'an among you. 
He (Salamah) said: They came to their people and inquired of them 
about it. They did not find any one more conversant with and learned in 
the Qur'an than myself. He (Salamah) said: I was only a boy and had one 
sheet to cover me. They made me proceed forward, and I led them in 
prayers. Since then I never witnessed an assembly of the Jarm in which I 
was present (and was not their leader in prayers), 1 am their leader to 
this day. 

Yuzid said: Mis'ar said: He used to say prayers over funerals, and 
led his people in prayers in their mosque till he passed away. 



Volume 1, Parts 11.74.61 

He (Ibn Sa'd) said: 'Arif Ibn al-Fadl informed us; he said: Hammad Ibn 
Zayd informed us on the authority of Ayyub; he said: Abu Yazid 'Amr 
Ibn Salamah al-Jarmi related to me; he said: 

We resided by (a stream of) water by which people passed. We asked 
them: What is this affair about which people talk that a person believes 
that he is a Prophet, and that Allah has commissioned him and that Allah 
has revealed to him such and such. I did not hear a thing which I did not 
commit to memory as if it struck to my heart. Thus I collected a large 
part of the Qur'an in my heart. 

He (Ibn Sa'd) said: The Arabs were hesitating in embracing Islam 
upto the time of the Victory (of Makkah). They would say: Wait! if he 
(Prophets) triumphs over them (i.e. the Makkans) he is true and he is a 
Prophet. When (the news of) the Victory came to us, each tribe hurried to 
embrace Islam. My father set out to convey the message of our 
neighbours' embracing Islam. He (Salamah) stayed with the Apostle of 
Allah, may Allah bless him, as long as Allah liked him to stay. 

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He (Salamah) said: Then he returaed and when he was at a short 
distance, we received him. When we saw him, he said: By Allah! I have 
brought truth from the Apostle of Allah. Then he said: He enjoins on you 
such and such things and restrains you from such and such; and that you 
should offer prayers in this way and at this time. When the time of 
prayer comes, one of you should call for prayers, and he should lead you 
in prayers who is more conversant with the Qur'an. He (Salamah) said: 
Our neighbours made a search but did not discover anyone more 
conversant with the Qur'an than me as I had been committing to 
memory, (hearing) from the cameleers. He said: They made me go 
forward before them; I led them in prayers and I was only six years old. 
(It appears that in those early days of Islam even a child could lead in 
prayers, which is not permissible now.) He continued: There was a 
covering over me and when I prostrated it contracted. Thereupon a 
woman of the tribe said: Why do you not cover the posteriors of your 
reader (qari)? He said: They clothed me in a shirt of cloth with knots 
from al-Bahrayn. He said: Nothing made me more happy than wearing 
this shirt. 



Volume 1, Parts 11.74.62 

He (Ibn Sa'd) said: Ahmad Ibn 'Abd Allah Ibn Yunus informed us, 
saying! Abu Shihab informed us on the authority of Khalid al-Hadhdha 
he on the authority of Abu Qulabah, he on the authority of ' Amr Ibn 
Salamah al-Jarmi; he said: 

I used to meet the cameleers who taught me the verses (of the Qur'an) 
and so I was leading in prayers during the days of the Apostle of Allah. 



Volume 1, Parts 11.74.63 

He (Ibn Sa'd) said: Abu '1-Walid Hisham al-Tayalisi Ibn 'Abd al-Malik 
informed us, saying: Shu'bah informed us on the authority of Ayyub; he 
said: I heard 'Amr Ibn Salamah; he said: 

My father went to the Apostle of Allah, may Allah bless him, with the 
news of our people's embracing Islam. During the course of that he said: 
He who is more conversant with the Qur'an among you should lead your 
prayers. He said: I was the youngest of them and I used to lead their 
prayers. A woman said: Cover the posteriors of your leader. Thereupon 
they clothed me in a shirt and nothing made me more rejoicing than 
putting on this shirt. 



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Volume 1, Parts 11.74.64 

He (Ibn Sa'd) said: Yazid Ibn Harun informed us on the authority of 
'Asim, he on the authority of 'Amr Ibn Salamah he said: 

When my people returned from the Apostle of Allah, may Allah bless 
him, they said: He has said that he should lead your prayers who is more 
conversant with the recitation of the Qur'an. He said: They called me and 
instructed me in kneeling and prostrating. He said: I was leading them in 
prayers and there was a torn covering over me. They said to my father: 
Will you not cover the posteriors of your son before us? 



46. The Deputation ofal-Azd 

Volume 1, Parts 11.74.65 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us; he said: 'Abd 
Allah Ibn 'Amr Ibn Zuhayr al-Ka'bi informed us on the authority of 
Munir Ibn v Abd Allah al-Azdi; he said: 

Surad Ibn v Abd Allah al-Azdi arrived with about thirteen to nineteen 
members of his people in a deputation to the Apostle of Allah, may Allah 
bless him. They stayed with Farwah Ibn 'Amr, who hailed (Hayya lit: 
May you live long) them and honoured them. They remained for ten 
days. Surad was most superior among them. The Apostle of Allah, may 
Allah bless him, appointed him amir of those of his people who had 
embraced Islam, and enjoined him to wage war against the polytheists of 
the tribe of Yaman, who were living in the adjoining territories. He set 
out and alighted at Jurash which was a strongly fortified city and where 
the tribes of Yaman had taken shelter. He (Surad) invited them to 
embrace Islam but they declined. He besieged them for a month and used 
to raid their animals and seize them. Then he retreated to a mountain, 
called Shaker. They thought that he had fled, and came out to pursue 
him. He arrayed his forces, and attacked them. Muslims put them to 
sword as they liked. They seized twenty of their horses and fought them 
the whole day. The people of Jurash had sent two men to the Apostle of 
Allah, who were waiting for an opportunity to meet him. The Apostle of 
Allah, may Allah bless him, informed them of this combat and the victory 
of Surad. The two men came to their people and informed them, of the 
circumstance, along with other incident. So a deputation of them set out, 
and they waited on the Apostle of Allah, may Allah bless him, and 
embraced Islam. The Apostle of Allah said: Hail to you! people of good 

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countenance, truthful when meeting, pleasant in speech and superior in 
trust. You belong to me and I to you. He made mabrur their watch-word 
and demarcated their village with distinguished marks. 



47, The Deputation ofGhassan 

Volume 1, Parts 11.74.66 

He (Ibn Sa'd) said: Muhammad Ibn v Umar informed us; he said: Yahya 
Ibn 'Abd Allah Ibn Abi Qatadah informed us on the authority of 
Muhammad Ibn Bukayr al-Ghassani, he on the authority of his people of 
the Ghassan; they said: 

We arrived before the Apostle of Allah, may Allah bless him, in the 
month of Ramadan of the tenth year, at al-Madinah, and we were three 
persons. We stayed in the house of Ramlah Bint al-Harith. All the 
members of the deputations of Arabia were testifying to (the 
Prophethood of) Muhammad, may Allah bless him; so we said to each 
other: 'Will the Arabs seeing us find us the worst of them? Then we came 
to the Apostle of Allah, may Allah bless him, and embraced Islam. We 
testified and bore witness to what he had brought to be true; we said: We 
do not know if our people will follow us. The Apostle of Allah, may Allah 
bless him, gave them rewards and they returned and reached their 
people. They did not respond to their appeal, so they concealed their 
Islam until two of them passed away; the third of them met v Umar Ibn al- 
Khattab in the battle of al-Yarmuk. He, met Abu 'Ubaydah and informed 
him about his islam so he showed respect to him. 



48. The Deputation of al-Harith Ibn Ka'b 

Volume 1, Parts 11.74.67 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us; he said: 
Ibrahim Ibn Musa al-Makhzumi related to me on the authority of 'Abd 
Allah Ibn v Ikrimah Ibn 'Abd al-Rahman Ibn al-Harith, he on the 
authority of his father; he said: 

The ApostleP of Allah, sent Khalid Ibn al- Walid with four hundred 
Muslims to Banu al-Harith at Najran in the month of Rabi' al-Awwal of 
the tenth year. He ordered him to invite them to Islam thrice before 
fighting. He did accordingly and from them a member of the Bul-Harith 
Ibn Ka'b responded. They accepted what he had called them to. He 

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stayed among them to teach them Islam, its regulations, the Book of 
Allah and the sunnah of His Prophet. He (Khalid) wrote about it to the 
Apostle of Allah, and sent a message with Bilal Ibn Harith al-Muzani 
giving fall account of the superiority of Islam and the prompt response of 
the Banu al-Harith in embracing Islam. The Apostle of Allah, may Allah 
bless him, wrote to Khalid to convey to them good tidings and warning 
and to come with a deputation of their people. Khalid came along with 
their deputation. In it were Dhu al-Ghussah Qays Ibn al-Husayn, Yazid 
Ibn Abd al-Madan, Abd Allah Ibn 'Abd al-Madan, Yazid Ibn al- 
Muhajjal, 'Abd Allah Ibn Qurad, Shadded Ibn 'Abd Allah al-Qanani and 
'Amr Ibn 'Abd Allah. Khalid lodged them with himself; then he went 
with them to the Apostle of Allah, who asked: Who are these people who 
are like the people of Hind? He was told that they were: Banu al-Harith 
Ibn Ka'b. They greeted the Apostle of Allah and bore witness to: There is 
no god but Allah and that Muhammad is the Apostle of Allah. He gave in 
reward ten uqiyahs to every one of them and to Qays Ibn al-Husayn 
twelve and a half uqiyahs. The Apostle of Allah appionted him amir of 
Banu al-Harith Ibn Ka v b. Then they returned to their people before the 
end of Shawwal. After their return they had hardly lived with their 
people for four months when the Apostle of Allah, may Allah's blessing, 
mercy and benediction be on him, passed away. 



Volume 1, Parts 11.74.68 

He (Ibn Sa'd) said: 'Ali Ibn Muhammad al-Qurashi informed us on the 
authority of Abu Bakr al-Hudhali, he on the authority of al-Sha'bi; he 
said: 

'Abdah Ibn Mushir al-Harithi waited on the Prophet, may Allah bless 
him, and asked him about the things which he had left behind and had 
seen during his journey. (He wanted to test if the Apostle of Allah, may 
Allah bless him, could perform a miracle.) The Apostle of Allah informed 
him then the Apostle of Allah said to him: Ibn Mushir! embrace Islam 
and do not sell your religion for the world. Thereupon he embraced 
Islam. 



49. The Deputation ofHamdan 

Volume 1, Parts 11.74.69 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us; he said: 
Habban Ibn Hani Ibn Muslim Ibn Qays Ibn 'Amr Ibn Malik Ibn La'yi al- 

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Hamdani, later al-Arhabi, on the authority of the old men of the tribe; 
they said: 

Qays Ibn Malik Ibn Sa v d Ibn La'yi al-Arhabi arrived before the Apostle 
of Allah, may Allah bless him, while he was at Makkah. He said: 
Apostle of Allah! I came to you to embrace Islam and assist you. He said: 
Hail to you! will you be responsible for what is due from me, people of 
Hamdan? He (Qays) said: Yes, may my father and mother be sacrificed 
for you. He (Prophet) said: Go to your people, if they respond, come to 
me and I shall accompany you. Qays went to his people. They embraced 
Islam, went inside to take a bath and turned their faces towards the 
qiblah. Then he (Qays) carried the news of their embracing Islam to the 
Apostle of Allah; he said: My people have embraced Islam and they have 
asked me to take you to them. The Prophet, may Allah bless him, said: 
Hail to Qays the members of the deputation of the people! He also said: 
You have fulfilled your promise, may Allah compensate you. He rubbed 
his forehead, and wrote the order of his appointment as amir over his 
people. Ahmud, gharb their associates and their emfranchised slaves. (He 
ordered them) to listen to him, and obey him. They were under the 
guarantee of Allah and the guarantee of His Apostle as long as they 
offered prayers, and paid zakah. He (Prophet) granted him (Qays) three 
hundred farags (Farq is a measure equal to three sa's or 16 ritls) from 
the property of Allah. Out of it two hundred faraqs of raisin and maize in 
equal parts and one hundred faraqs of wheat, to be paid to him for ever. 

Hisham said: Faraq is a measure of Yaman, and the ahmar were 
Qudam, 'Al-Dhi Marran, 'Al-Dhi La v wah and Adhwa of Hamdan. Their 
gharb were: Arhab, Nihm, Shakir, Wadi'ah, Yam Murhibah, Dalan, 
Kharif, 'Udhar and Hajur. 



Volume 1, Parts 11.74.70 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us; he said: 
Isma'il Ibn Ibrahim informed us on the authority of Isra'il Ibn Yunus, he 
on the authority of Abu Ishaq, he on the authority of the elders of his 
people; they said: 

The Apostle of Allah, may Allah bless him, presented himself during the 
season (of pilgrimage) before the tribes of the Arabs. A member of the 
Arhab known as 'Abd Allah Ibn Qays Ibn Umm Ghazal passed by him. 
He (Prophet) said: Are your people strong? He said: Yes. He invited him 
to embrace Islam; and he (Ibn Qays) joined the fold of Islam. He feared 
his people would let him down, so he promised to come back during the 
next Hajj season. Then the Hamdani set out to meet his people. A person 

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of Banu Zubayd known as Dhubab assassinated him and the young men 
of Arhab killed Dhubab al-Zubaydi. 



Volume 1, Parts 11.74.71 

He (Ibn Sa'd) said: 'Ali Ibn Muhammad Ibn Abu Sayf al-Qurashi 
informed us on the authority of some learned men whose name he had 
mentioned; they said: 

The deputation of Hamdan waited on the Apostle of Allah, may Allah 
bless him, while they had clothes of al-hirbah (Yamanite textile) with 
dibaj (pure silk) border. They included of Dhu Mish v ar Hamzah Ibn 
Malik. The Apostle of Allah said: What a good tribe of Hamdan! quick to 
support and forbearing in exertion. From them will be chiefs and persons 
in charge of Islam (abdal wa awtad). They embraced Islam and the 
Prophet wrote a document that the territories of Kharif, yam, Shakir, 
Ahl at-Hadb and Hiqaf al-Raml would vest in the Muslims of Hamdan. 



50. The Deputation ofSa^d al-^Ashirah 

Volume 1, Parts 11.74.72 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us; he said: Abu 
Kibran al-Muradi informed us on the authority of Yahya Ibn v Urwah; he 
on the authority of Yahya Ibn Hani Ibn v Urwah, he on the authority of 
v Abd al-Rahman Ibn Abi Sabrah al-Ju v fi; he said: 

When they heard the news of the departure of the Prophet, Dhubab, a 
member of Banu Anas Allah Ibn Sa'd al- v Ashirah fell upon an idol, 
belonging to Sa v d al- v Ashirah, which was called Farrad, and demolished 
it. Then he waited in a deputation on the Prophet, may Allah bless him, 
embraced Islam, and said: 

I followed the Apostle of Allah when he brought guidance, 

And left Farrad in an abode of humiliation. 

I dealt a severe blow on him and left him. 

As if he never existed, and the world is full of misfortunes 

of life. 

When I saw Allah manifested His creed, 

I responded to the Apostle of Allah when he called me. 

I shall be a helper of Islam till I live, 

And I shall exert my strength and power for its might. 

Who will convey this message to Sa'd al-'Ashirah, 

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That I have purchased what will endure for what will vanish? 



Volume 1, Parts 11.74.73 

He (Ibn Sa'd) said: Hisham informed us on the authority of his father, he 
on the authority of Muslim Ibn ' Abd Allah Ibn Sharik al-Nakha'i, he on 
the authority of his father; he said: 

v Abd Allah Ibn Dhubab al-Anasi was a partisan of 'Ali Ibn Abi Talib in 
the battle of Siffin, and he was satisfied. 



57. The Deputation of 'Arts 

Volume 1, Parts 11.74.74 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'ib al-Kalbi 
informed us; he said: Abu Zufar al-Kalbi informed us on the authority of 
a member of Ans Ibn Malik Ibn Mudhhij; he said: 

A member of our people waited in a deputation on the Prophet, may 
peace be on him. He (Prophet) was taking his evening meal; he called him 
to share the meals with him and he sat down. When he had finished the 
meals, the Prophet, may Allah bless him, turned to him and said: Do you 
testify: There is no god save Allah and that Muhammad is His servant 
and Apostle. He replied: I testify that there is no god save Allah and that 
Muhammad is His servant and Apostle. Then he said: Have you come out 
of temptation or out of fear? He replied: As regards temptation, by Allah 
you do not possess wealth; and as regards fear, by Alah, I live at a place 
where your forces will not reach. But I was frightened of torment so I 
became afraid. I was asked to believe in Allah, and I responded. The 
Apostle of Allah turned to the people and said: Many a person from the 
'Ans orators. He continued visiting the Apostle of Allah during his stay. 
Then he came to bid him (Prophet) farewell. The Apostle of Allah, may 
Allah bless him, made provision for him and said: Adieu orators! and if 
you suffer from some ailment, take refuge in a village nearby. He set out 
and suffered from fever on the way. He took refuge in a village nearby 
and died there, may Allah show him mercy. His name was Rabfah. 



52. The Deputation of al-Ddriyin 

Volume 1, Parts 11.74.75 

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He (Ibn Sa v d) said: Muhammad Ibn 'Umar informed us; he said: 
Muhammad Ibn ' Abd Allah related to me on the authority of al-Zuhri, 
he on the authority of v Ubayd Allah Ibn v Abd Allah Ibn v Utbah; (second 
chain) Hisham Ibn Muhammad al-Kalbi informed us; he said: v Abd 
Allah Ibn Yazid Ibn Rawh Ibn Zinba v al-Judhami informed us on the 
authority of his father; they said: 

On his return from Tabuk, a deputation of al-Dariyin waited on the 
Apostle of Allah, may Allah bless him. They were ten persons consisting 
of (1) Tamim; (2) Nu'aym sons of Aws Ibn Kharijah Ibn Sawad Ibn 
Jadhimah Ibn Darra' Ibn 'Adi Ibn al-Dar Ibn Hani Ibn Habib Ibn 
Numarah Ibn Lakhim; (3) Yazid Ibn Qays Ibn Kharijah; (4) al-Fakih Ibn 
al-Nu'man Ibn Jabalah Ibn Saffarah [al-Waqidi says, Saffarah while 
Hisham says Saffar] Ibn Rabi'ah Ibn Darra' Ibn 'Adi Ibn al-Dar; (5) 
Jabalah Ibn Malik Ibn Saffarah; (6) Abu Hind; (7) al-Tayyib sons of 
Dharr who was (also called) 'Abd Allah Ibn Ruzayn Ibn Tmmit Ibn 
Rabi'ah Ibn Darra'; (8) Hani Ibn Habib; (9) Aziz and (10) Murrah sons 
of Malik Ibn Sawad Ibn Jadhimah. They embraced Islam and the 
Apostle of Allah changed the name of al-Tayyib to 'Abd Allah and that of 
'Aziz to 'Abd al-Rahman. Hani Ibn Habib offered as present a cask of 
wine, horses and a qaba embroidered with gold. He (Prophet) accepted 
only the horses and the qaba and gave the letter to al-'Abbas Ibn 'Abd al- 
Muttalib, who said: What shall I do of this? He said: Remove the gold 
and make ornaments of your women-folk, or give it in charity, and then 
sell the dibaj (silk) and get its price. Al-'Abbas sold it to a Jew for eight 
thousand dirhams. Tamim said: In our neighbourhood there are Romans 
who own two villages one of which is called Hibra and the other Bayt 
'Aynum; if Allah blesses thee with the victory of Syria please make a gift 
of them to me. He said: They are yours, when Abu Bakr came to power, 
he conferred them on him and executed a document. The deputation of al- 
Dariyin stayed there till; the Apostle of Allah, may Allah bless him, 
breathed his last. He left a will giving them one hundred wesaqs (of 
grain). 



53. The Deputation of al-Ruhdwiyin a branch ofMudhhij 

Volume 1, Parts 11.74.76 

He ((bn Sa v d) said: Muhammad Ibn 'Umar informed us; he said: 
Usamah Ibn Zayd related to me on the authority of Zayd Ibn Talhah al- 
Taymi; he said: 



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Fifteen members of al-Ruhawiyin, who form a tribe of Mudhhij, arrived 
before the Apostle of Allah, may Allah bless him, in the tenth year. They 
stayed in the house of Ramlah bint al-Harith. The Apostle of Allah, may 
Allah bless him, came and talked to them for a long time. They offered 
presents to the Apostle of Allah, including a horse, known as al-Mirwah. 
He ordered it to be tried by riding, which was done before him (Prophet); 
and he liked it. They embraced Islam, learnt al-Qur'an and the 
obligotory duties. He rewarded them as he used to reward the members 
of the deputations. Their leading members received twelve and a half 
uqiyahs (of silver) and those of lower rank received five uqiyahs. Then 
they returned to their bands. Subsequently a few of them came to al- 
Madinah and accompained the Apostle of Allah, ma} Allah bless him, on 
Hajj. They stayed there (al-Madinah) till the Apostle of Allah, may Allah 
bless him, died. He left a will giving them one hundred wasaqs of the 
produce of Kbaybar under the head of Army. He executed a document in 
their favour which they sold in the days of Mu'awiyah. 



Volume 1, Parts 11.74.77 

He (tbn Sa'd) said: Hisham Ibn Muhammad al-Kalbi) informed us; he 
said: v Amr Ibn Hizzan Ibn Sa'id al-Ruhawl related to me on the 
authority of his father; he said: 

A member of our tribe, who was called ' Amr Ibn Subay', waited in a 
deputation on the Prophet, may Allah bless him, and embraced Islam. 
The Apostle of Allah, prepared a flag for him, under which he fought at 
Siffin on the side of Mu'awiyah. He said about his coming to the Prophet, 
may Allah bless him: 

Apostle of Allah! I directed my beast towards you. 
It crosses deserts, even land bordering mountains, one after 
the other. 

I tire it by making it go in the night. And it has the litter of 
wooden logs (on its back). 

Sometimes it bends down under my luggage and sometimes 
raises its neck. 

You (0 beast!) will not have any rest unless you reach. 
The door of the Hashimite, the guided Prophet. 
Then I shall release you from journeying after this journey. 
Crossing forests and remaining wakeful, throughout night. 
Hisham said: al-talajluj means that it sits down not to rise again. 
A poet sang: 

Who will convey (this message) to the sweet heart, that her husband. 
Masad Ibn Madh'ur hesitated because of faithlessness. 



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54. The Deputation ofGhamid 

Volume 1, Parts 11.74.78 

He (Ibn Sa'd) said: Muhammad Ibn 'Umar informed us, he said: More 
than one scholar related to me; they said: 

A deputation of the Ghamid came before the Apostle of Allah, may Allah 
bless him, in the month of Ramadan. They were ten persons and they 
stayed at Bagf al-Gharqad. There they put on fine clothes and went to 
the Apostle of Allah, may Allah bless him. They greeted him and 
admitted of their (conversion to) Islam. The Apostle of Allah, may Allah 
bless him, wrote an epistle for them containing the regulations (SharaM) 
of Islam. They came to Ubayyi Ibn Ka'b who taught them the Qur'an. 
The Apostle of Allah, may Allah bless him, rewarded them as he used to 
reward the members of the deputations. 

55. The Deputation of al-Nakha 

Volume 1, Parts 11.74.79 

He (Ibn Sa'd) said: Hisham Ibn Muhammad Ibn al-Sa'id al-Kalbi 
informed us on the authority of his father, he on the authority of the 
elders of al-Nakha; they said: 

The tribe of al-Nakha' sent two men as members of the deputations to the 
Prophet to convey the news of their (conversion to) Islam. They were 
Artat Ibn Sharahil Ibn Ka v b, a member of Banu Harithah Ibn Sa'd Ibn 
Malik Ibn al-Nakha', and al-Juhaysh whose name was al-Arqam, a 
member of Banu Bakr Ibn v Awf Ibn al-Nakha', They set out till they 
reached the Apostle of Allah, may Allah bless him. He (Prophet) invited 
them to embrace Islam. They responded and offered bay'ah on behalf of 
their people. Their decorum and dignity pleased the Apostle of Allah. He 
said: Are there people like you in your tribe? They said: We have left 
behind us seventy persons and all of them are superior to us. They all 
decide the affairs and decisions about them are enforced. The Apostle of 
Allah, may Allah bless him, pray red for them and their people. He said: 
Allah! bless the Banu al-Nakha\ He prepared a flag for Artat i.e. 
appointed him chief over his people. This flag was in his hand on the day 
of the Victory (of Makkah). He was present at al-Qadisiyyah with it and 
was slain there. Then his brother Durayd raised it and he was also slain. 
May Allah show them mercy. Then Sayf Ibn al-Harith, a member of 

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Banu Jadhimah took it and entered al-Kufah with it. 



Volume 1, Parts 11.74.80 

He (Ibn Sa v d) said: Muhammad Ibn 'Umar al-Asiami informed us; he 
said: 

The last of the deputations that waited on the Apostle of Allah, was that 
of Al-Nakha'. They came from al-Yaman in the middle of Muharram in 
the eleventh year. They were two hundred persons and stayed in the 
house of Ramlah Bint al-Harith. Then they came, admitting their 
(conversion to) Islam. They had offered bay'ah at the hand of Mu'adh 
Ibn Jabal in al-Yaman. Among them was Zurarah Ibn 'Amr. 



Volume 1, Parts 11.74.81 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us, he said: 

He was Zurarah Ibn Qays Ibn al-Harith Ibn 'Adda and he was a 
Christian 

56. The Deputation ofBajilah 

Volume 1, Parts 11.74.82 

He (Ibn Sa'd) said: Muhammad Ibn Umar al-Aslami informed us, he 
said: 'Abd al-Hamid Ibn Ja'far related to me on the authority of his 
father, he said: 

Jarir Ibn v Abd Allah al-Bajali came to al-Madinah in the tenth year with 
one hundred and fifty of his people. The Apostle of Allah had said before 
their arrival that a person of great blessings would be seen coming that 
high way on whose face will be signs of Kingship. Jarir was seen coming 
on his beast and with him were his people. They embraced Islam and 
offered bay'ah (to the Prophet). Jarir said: The Apostle of Allah, may 
Allah bless him, stretched (his hand) and accepted my bay'ah; he 
(Prophet) said: Testify there is no god but Allah, and that I am His 
Apostle, offer prayers, pay Zakah, observe fasting during Ramadan, be 
sincere to Muslims and obey your walis even they be Abyssinian slaves. 
He (Jarir) said: Yes, I shall. Then he (Prophet) accepted his bay'ah. 

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Qays Ibn 'Azrah al-Ahmasi arrived with two hundred and fifty 
persons of the (tribe of) Ahmas. The Apostle of Allah, may Allah bless 
him, asked them, who were they? They said: strong men of Allah, and 
this appellation was applied to them in the days of Jahiliyah. The Apostle 
of Allah said to them: Today you are for Allah. The Apostle of Allah said 
to Bilal: Make payment to the horsemen of Bajilah and begin with those 
of al-Ahmas. He did accordingly. Jarir Ibn ' Abd Allah stayed with 
Farwah Ibn ' Amr al-Bayadi. The Apostle of Allah, may Allah bless him, 
used to inquire from him about what was behind him. He would reply: 
Apostle of Allah, Allah has manifested Islam and adhan (call for prayers) 
in their mosques and courtyards. The men of the tribes demolished the 
idols which they adored. He (Prophet) said: What happened to Dhu'l- 
Khalasah? He replied: It is yet in the same position but Allah will deliver 
us of it, if He will. The Apostle of Allah, may Allah bless him, sent him to 
break Dhu'l-Khalasash and prepared a flag for him. He said: I do not 
remain firm on the horse. The Apostle of Allah, may Allah bless him, 
rubbed his chest and prayed for him: O Allah! make him a guide and a 
guided one. He set out with his people who were about two hundred men. 
The (period of his) absence was not long he returned soon. The Apostle of 
Allah, may Allah bless him, said: Have you broken it? He said: Yes! by 
Him, Who raised you with truth; and I seized what was on it and I burnt 
it in fire. I have left it in a condition which will displease any one who 
likes it. None offered any obstruction to us before it. He (Ibn Sa'd) said: 
Thereupon the Apostle of Allah, may Allah bless him, blessed the horses 
and men of Ahmas. 



57. The Deputation of Khath'am 

Volume 1, Parts 11.74.83 

He (Ibn Sa'd) said: v Ali Ibn Muhammad al-Qurashi informed us on the 
authority of Abu Ma'shar, he on the authority of Yazid Ibn Ruman and 
Muhammad Ibn Ka v b; (second chain) he (Ibn Sa v d) said: 'Ali Ibn 
Mujahid informed us on the authority of Muhammad Ibn Ishaq, he on 
the authority of al-Zuhri, 'Ikrimah Ibn Khalid and 'Asim Ibn 'Umar Ibn 
Qatadah; (third chain) he (Ibn Sa'd) said: Yazid Ibn Tyad Ibn Ju'dubah 
informed us on the authority of 'Abd Allah Ibn Abu Bakr Ibn Hazm and 
other scholars; some giving more information than others; they said: 

'Ath'ath Ibn Zahr and Anas Ibn Mudrik waited on the Apostle of Allah, 
may Allah bless him, with the members of the Khath'am after Jarir Ibn 
'Abd Allah had broken Dhuai-Khalasah and had slain those of 
Khath'am whom he had slain. Then they said: We believe in Allah, His 
Apostle and what was revealed by Allah. (They said) write a document 

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for us so that we may follow what might be written therein. Thereupon 
he wrote a document for him and Jarir Ibn 'Abd Allah and those present 
testified to it. 



58. The Deputation of Ash 'arts 

Volume 1, Parts 11.74.84 

They said: 

The Ash'aris came to the Apostle of Allah in a body of fifty men including 
Abu Musa al-Ash'ari and his brothers and two members of the 'Akk 
(tribe). They made the voyage in boats and disembarked at Juddah? 
when they reached the vicinity close to al-Madinah they began to recite: 

Tomorrow we will visit friends, 

Mubammad and his party. 

When they arrived there they learnt that the Apostle of Allah may 
Allah bless him, was on his way to Khaybar. They met the Apostle of 
Allah, may Allah bless him, offered bay'ah and embraced Islam. 
'Thereupon the Apostle of Allah said: The AslTaris among the people are 
like a bag containing musk. 

59. The Deputation ofHadara Mawt 

Volume 1, Parts 11.74.85 

They said: 

The deputation of Hadara Mawt arrived along with that of Kindah to the 
Apostle of Allah. They were Banu Wali'ah the Maliks of Hadara Mawt, 
Hamdah, Mikhwas, Mishrah and Abda'ah. They embraced Islam and 
Mikhwas said: Apostle of Allah, pray to Allah to remove this 
stammering of my tongue. He prayed for him and made provision for 
him from the sadaqah of Hadar Mawt. 

Wa'il Ibn Hujr al-Hadrami waited in a deputation on the Prophet, 
may Allah bless him; and said: Having an inclination to embrace Islam 
and migration, I came to you, He invoked blessings for him and rubbed 
his head. To collect the people in honour of Wa'il Ibn Hujr a call was 
made: To assemble the people for prayers. (Lit. The prayer is collected. 
This call was made to assemble the people.) The Apostle of Allah, may 
Allah bless him, ordered Mu'awiyah Ibn Abi Sufyan to arrange for his 

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hospitality. Thereupon, he walked along with Wa'il who was riding. 
Mu'awiyah said to him: Throw your shoes to me (so that I may put them 
on). He said: No! because I shall not wear them if you have worn them. 
Then he (Mu'awiyah) said: Make me your co-rider. He (Wa'il) replied: 
You do not deserve sitting with kings. He (Mu'awiyah) said: Verily, the 
intense heat burnt my feet. He (Wa'il) said: Walk under the shade of my 
she-camel, and that will be enough as an honour to you. When he 
intended to return to his land, the Apostle of Allah scribed for him: This 
is a document from Muhammad the Prophet to Wa'il Ibn Hujr, the Qayl 
of Hadra Mawt, as you have embraced Islam I leave with you, what is 
with you of lands and forts; and one tenth will be taken from you and a 
man of judgment will assess it. I enjoin on you that you will not oppress 
in it till the faith (din) exists and the Prophet and the believers are (your) 
supporters. 



Volume 1, Parts 11.74.86 

He (Ibn Sa'd) said: Hisham Ibn Muhammad the mawla of Banu Hashim 
informed us on the authority of Ibn Abi 'Ubaydah one of the children of 
'Ammar Ibn Yasir; he said: 

Mikhwas Ibn Ma'di Karib Ibn Waif ah with his men waited in a 
deputation on the Prophet, may Allah bless him. When they, left him 
Mikhwas had an attack of facial paralysis. Thereupon some members of 
them returned and said: O Apostle of Allah! the chief of the Arabs has 
been attacked by palsy so tell us its remedy. The Apostle of Allah, may 
Allah bless him, said: Take a needle and heat it in fire, then turn his eye 
lashes and therein lies his cure, and thus his health will be restored. Allah 
knoweth best what you uttered when you emerged from my presence. 
They complied with what he prescribed and he recovered. 



Volume 1, Parts 11.74.87 

He (Ibn Sa v d) said: Hisham Ibn Muhammad informed us; he said: v Amr 
Ibn Muhajir al-Kindi related to me; he said: 

There was a woman from Hadara Mawt, she belonged to the Tin'ah 
(tribe) named Tahnat Bint Kulayb. She prepared a garment for the 
Apostle of Allah, may Allah bless him. Then she called her son Kulayb 
Ibn Asad Iba Kulayb and said: Take this garment to the Prophet. He 
brought it and embraced Islam. He (Prophet) invoked (Allah's blessings) 
for him. One of his descendants alluded to it before some of his people. 



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The Apostle rubbed the face of our father's father (grand-father). 

He did not rub the faces of Banu Bair. 

Their Young and old are alike. 

They are like donkey's teeth in meanness. 

When Kulayb came to the Prophet, may Allah bless him, he recited 
these verses: 

The sturdy camels of Barhut kneel down when they walk. 
To you, beast ! of those who are bare-footed and who are wearing 
shoes. 

They traverse plains, ponds of which are covered with dust. 
When the camels are tired their dust increases. 

For two months I have travelled with shame. 
I hope, man! Allah's reward for this. 

Thou art the Prophet about whom we were informed. 
Al-Tawrah and Prophets gave us good tidings about your advent. 



Volume 1, Parts 11.74.88 

He (Ibn Sa'd) said: Hisham Ibn Muhammad informed us: Sa'id and Hujr 
sons of 'Abd al-Jabbar Ibn Wa'il Ibn Hujr al-Hadrami informed us on 
the authority of v Alqamah Ibn Wa'il; he said: 

Wa'il Ibn Hujr Ibn Sa'd al-Hadrami waited in a deputation on the 
Prophet, may Allah bless him. He rubbed his face, invoked (Divine 
blessings) for him and appointed him the chief of his people. Then he 
gave a sermon before the people and said: people! this is Wa'il Ibn Hujr 
who has come to you from Hadars Mawt having an inclination towards 
Islam. Then he said to Mu'awiyah: Take him and lodge him in a house at 
al-Harrah. Mu'awiyah said: I went with him. My feet were scorched 
because of extreme heat, so I said to him: Make me your co-rider. He 
said: You are not (worthy of being) co-rider with kings. I said: Give me 
your shoes so that I may be saved of heat. He said: This (information) 
should not reach the people of al-Yaman that a plebeian put on the shoes 
of the king, but if you like I may hold my she camel by going fast so that 
you may walk under her shade. Mu'awiyah said: Then I came to the 
Prophet and informed him about his conversation. He remarked: There 
are the characteristics of the Jahiliyah in him. When he wanted to return, 
he (Prophet) wrote a document for him. 



60. The Deputation ofAzd ^Uman 

Volume 1, Parts 11.74.89 

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Then the narration is connected with the narration of v Ali Ibn 
Muhammad; they said: 

The People of Uman embraced Islam. The Apostle of Allah sent al-'Ala 
Ibn al-Hadrami so that he may instruct them in the laws of Islam and 
collect the sadaqah on their property. Thereupon their deputation set out 
to the Apostle of Allah, Asad Ibn Yabrah al-Tahi was included in them 
(members of deputation). They met the Apostle of Allah and asked him to 
send with them a man to administer their affairs. Makhrabah al-'Abdi, 
whose name was Mudrik Ibn Khut, said: He (Prophet) sent me to them, 
because I was obliged to them. They had taken me prisoner on the day of 
Janub (a tribe of Yaman). They obliged me. (They set him at liberty) He 
(Prophet) sent him with them to Uman. After them came Salamah Ibn 
v Iyadh al-Azdi with men of his tribe. He asked the Apostle of Allah as to 
Whom he worships and to what he invites (the people). The Apostle of 
Allah furnished him with information. Thereupon he said: Invoke Allah 
to unite our article of faith and friendliness. He prayed for them and 
Salamaah and those who were with him, embraced Islam. 



61. The Deputation ofGhafiq 

Volume 1, Parts 11.74.90 

They said: 

Julayhah Ibn Shajjar Ibn Suhar al-Ghafiqi came to the Apostle of Allah 
along with the men of his tribe. They said: Aposle of Allah! we are the 
middle-aged persons from our tribe and we have embraced Islam and 
our sadaqah are blocked up in our plains. He said: Your rights are the 
same as of the Muslims and so your obligations. On this ' Awdh Ibn 
Surayr al- Ghafiqi said: We believe in Allah and follow the Apostle. 

62. The Deputation ofBariq 

Volume 1, Parts 11.74.91 

They said: 

The deputation of Bariq came to the Apostle of Allah. He invited them to 
embrace Islam. They embraced Islam and offered bay'ah. The Apostle of 
Allah wrote for them: This is an epistle from Muhammad, the Apostle of 

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Allah, to the Bariq, that their fruits will not be gleaned nor cattle will be 
grazed in spring or summar except with the permission of the Bariq. If a 
Muslim passes by them in search of grass or because of absence of 
pasture land, it will be their duty to entertain him for three days. When 
their fruits grow ripe, a traveller can pick up as much as his stomach can 
contain, but he cannot carry (them with him). Abu v Ubaydah Ibn al- 
Jarrah and Hudhayfah Ibn al-Yaman witnessed it and Ubayyi Ibn Ka v b 
scribed it. 



63. The Deputation of Daws 

Volume 1, Parts 11.74.92 

They said: 

When al-Tufayl Ibn v Amr al-Dawsi embraced Islam, he invited his people 
and they embraced Islam. Seventy or eighty members of his family came 
with him to al-Madinah, Abu Hurayrah and v Abd Allah Ibn Uzayhir al- 
Dawsi being among them. The Apostle of Allah was then at Khaybar. 
They proceeded thither and met him there. It has been mentioned to us 
that the Apostle of Allah, may Allah bless him, allotted their shares from 
the booty of Khaybar. Then they came with him to al-Madinah. Al- 
Tufayl Ibn 'Umayr said: Apostle of Allah! do not separate me from my 
people. He lodged them at Harrah al-Dujjaj. Abu Hurayrah said about 
his emigration when he set out from the abode of his people. 

traveller by night and bearing its (journey's) hardship! 

Verily, it delivered me from the town of non-believers. 

v Abd Allah Ibn Uzayhir said: Apostle of Allah! I command respect 
and hold a position among my people so appoint me (their 
administrator). The Apostle of Allah said: brother Daws! verily, Islam 
started in poverty and shortly it will return to the humble position. 
Consequently he who testifies to truth, will receive salvation and he who 
inclines to other than this will perish. Verily, the greatest of your people 
in getting reward will be one who is greatest in sticking to truth and 
surely the right will dominate over falsehood. 



64. The Deputation of Thumalah and al-Huddan 

Volume 1, Parts 11.74.93 
They said: 

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v Abd Allah Ibn 'Alas al-Thumali and Musliyah Ibn Hizzan al-Huddani 
came to the Apostle of Allah, with groups of their people after the Victory 
of Makkah. They embraced Islam and offered bay v ah to the Apostle of 
Allah on behalf of their people. The Apostle of Allah wrote a document 
for them about what Allah has prescribed as sadaqah on their property. 
Thabit Ibn Qays Ibn Shammas scribed it and Sa'd Ibn 'Ubadah and 
Muhammad Ibn Maslamah bore witness to it. 



65. The Deputation of Aslant 

Volume 1, Parts 11.74.94 

They said: 

' Amirah Ibn Afsa came with a party of those who had embraced Islam. 
They said: We believe in Allah and His Apostle and follow your foot-steps 
so grant us with you a position, the excellence of which the Arabs 
recognize. Verily, we are the brethren of the Ansar and you owe us to 
fulfil and support us in hard and lean days. The Apostle of Allah said: As 
regards Aslam, may Allah keep them safe, and as regards Ghifar, may 
Allah pardon them. The Apostle of Allah, may Allah bless him, wrote a 
document for Aslam and for those of Arabian tribes, which had 
embraced Islam and which dwelt on the coast or plain; mentioning in it 
the sadaqah and duties on cattle. Thabit Ibn Qays Ibn Shamnas scribed it 
and 'Ubaydah Ibn al-Jarrah and v Umar Ibn al-Khattab bore witness to it. 

66. The Deputation ofjudham 

Volume 1, Parts 11.74.95 

They said: 

Rifa'ah Ibn Zayd Ibn 'Umayr Ibn Ma v bad al-Judhami subsequently one 
of Banu al-Dubayb came to the Apostle of Allah, may Allah bless him, to 
conclude a treaty before (the siege of) Khaybar. He presented a slave to 
him and embraced Islam. The Apostle of Allah, may Allah bless him, 
wrote a document for him: This is a document from Muhammad, the 
Apostle of Allah, for Rifa'ah Ibn Zayd and to his people and those who 
have come with him inviting them to Allah. He who submits belongs to 
the party of Allah, and he who declines has two months' time. The people 
responded and embraced Islam. 

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Volume 1, Parts 11.74.96 

He (lbn Sa'd) said: Hisham lbn Muhammad informed us: 'Abd Allah Ibn 
Yazid Ibn Rawh Ibn Zinba' informed us on the authority of Ibn Luqays 
Ibn Natil al-Judhami; he said: 

There was a person from the Judham, subsquently of Banu Nufathah 
who was called Farwah Ibn 'Amr Ibn al-Nafirah. He sent (a messenger) 
to the Apostle of Allah, may Allah bless him, with the news of his Islam 
and presented a white mule. Farwah was a Roman v amil on the Arabian 
territories adjoining (Roman Empire). He lived at Mu'an and territories 
around it were Syrian. When the news of his Islam reached Rome, they 
sent for him, put him under arrest and imprisoned him. Then they 
brought him out to strike his neck. Thereupon he recited: 

Convey to the chief of the believers that I submit to my Lord, my 
bones and my resting place (also submit). 

Then they struck off his head and crucified him. 



67, The Deputation ofMahrah 

Volume 1, Parts 11.74.97 

The narration is connected with the narration of 'Ali Ibn Muhammad; 
they said: 

A deputation of Mahrah under Mahri lbn al-Abyad came and the 
Apostle of Allah, may Allah bless him, invited them to embrace Islam. 
They embraced Islam and he (Prophet) made a gift to them. He wrote a 
document in their favour. 

This is the epistle of Muhammad, the Apostle of Allah, in favour of 
Mahri Ibn al-Abyad a representative of those of the Mahrah, who believe 
in him that they will not be attacked nor will be unsettled. The 
enforcement of Islamic laws is enjoined on them. He, who believes in ... is 
under the guarantee of Allah and the guarantee of His Apostle. He who 
changes them will be regarded as a beligerant. The picked up (articles) 
will be delivered to the owners. The animals will be provided with water. 
Uncleanliness is an evil and immodesty is a sin. Muhammad lbn 
Maslamah al-Ansari scribad it. 

He (Ibn Sa v d) said referring to that they will not be attacked. 



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Volume 1, Parts 11.74.98 



He (lbn Sa'd): Hisham Ibn Muhammad informed us: Ma'mar Ibn 'Imran 
al-Mahri informed us on the authority of his father; they said: 

A member of Mahrah who was known as Zuhayr lbn Qirdim Ibn 
al-'Ujayl Ibn Qubath Ibn Qamuma Ibn Naqlan aKAbdi Ibn al-Amiri Ibn 
Mahri Ibn Haydan Ibn v Amr lbn al-Haf Ibn Quda'ah and who was from 
al-Shihr came in a deputation to the Apostle of Allah, may Allah bless 
him. The Apostle of Allah, may Allah bless him, used to approach close to 
him and honour him because of his journey from a far off land. When he 
intended to return, he (Prophet) seated him and helped him in riding and 
wrote an epistle which is in their possession upto this day. 



68. The Deputation ofHimyar 

Volume 1, Parts 11.74.99 

He (Ibn Sa'd) said: Muhammad Ibn v Umar al-Aslami informed us; he 
said: 'Umar Ibn Muhammad Ibn Suhban related to me on the authority 
of Zamil Ibn v Amr, he on the authority of Shihab Ibn 'Abd Allah al- 
Khawlani, he on the authority of a person of the Himyar who met the 
Apostle of Allah and went in a deputation before him; he said: 

Malik Ibn Murarah al-Ruhawi, an envoy of the chiefs of Himyar, came 
with their letter and the news of their embracing Islam, to the Apostle of 
Allah, may Allah bless him. It was in the month of Ramadan of the ninth 
year. He (Prophet) ordered Bilal to lodge them, honour them and feast 
them. The Apostle of Allah, may Allah bless him, wrote to al-Harith Ibn 
'Abd al-Kulal, and to Nu v yam Ibn 'Abd Kulal and to al-Nu'man, the 
sovereign of Dhu Ru'ayn, Ma'afir and Hamdan: (Ru'ayn was the name of 
a fort or it was the name of a mountain in al-Yaman where there was a fort. 
Ma'afir was the name of a town, in al-Yaman, famous for it cloth. Hamdan 
was a tribe of al-Yaman.) After that, I praise Allah other than Whom 
there is no god. After that, your envoy reached us when we were 
returning from the land of Rome. He conveyed to us what (message) you 
sent. He informed us what is your condition and informed us about your 
embracing Islam and your killing the heathens. Verily Allah is Blessed 
and High. He directed you with His guidance, provided you become 
virtuous and obey Allah and His Apostle. And that you offer prayers and 
pay zakah, and offer one fifth of the booty to Allah and one fifth to His 
Prophet as his specific share and you pay what of sadaqah is enjoined on 
Muslims. 

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69. The Deputation ofNajran 

Volume 1, Parts 11.74.100 

The narration is connected with the narration of 'Ali Ibn Muhammad al- 
Qurashi; they said: 

The Apostle of Allah wrote to the people ofNajran. Thereupon a 
deputation consisting of fourteen members of their Christian nobles 
waited on him. Among them were al-'Aqib, whose name was 'Abd al- 
Masih and who was a person from Kindah, Abu al-Harith Ibn 'Alqamah, 
a person from banu Rabi'ah, his brother Kurz, al-Sayyid and Aws sons of 
al-Harith, Zayd Ibn Qays, Shaybah, Khuwaylid, Khalid, 'Amr and 
'Ubayd Allah. There were three persons to arrange their affairs and 
al-'Aqib was their chief and whom they consulted and whose advice they 
followed. Abu al-Harith was their bishop, scholar, leader and manager of 
their schools. Al-Sayyid was in charge of their journey. Kurz the brother 
of Abu al-Harith went before them reciting: 

We (some people) are coming to you in haste and their sheep cast 
down its young in embryo. 

Their religion is opposed to the religion of Christians. 

He approached the Prophet, may Allah bless him, then the 
deputation arrived after him. They entered the mosque and their 
garments were of hibrah cloth and their sheets had the patches of silk. 
They stood in the mosque to offer prayers facing towards the east. The 
Apostle of Allah said: Let them (pray). Then they came to the Prophet, 
may Allah bless him, and he turned his face and did not talk to them. 
'Uthman said to them: It is because of your dress. They went back and 
next morning they came in the dress of the monks and greeted him. He 
responded and invited them to embrace Islam. They declined so there 
ensued a long discourse and argumentations. He recited the Qur'an 
before them and said to them: If you contradict what I say then come on, 
we will curse each other. On this they retired, then 'Abd al-Masih and 
two wise men of them came in the morning before the Apostle of Allah, 
may Allah bless him, and said: We think it proper not to curse each 
other. You may order us as you like and we shall obey you and shall 
make peace with you. Thereupon he concluded peace with them on the 
condition of receiving two thousand garments, one thousand in Rajab 
and one thousand in Safar, (or) one ugiyah (of silver) for every garment. 
If there be a conflict with al- Yaman they will lend thirty coats of arm, 
thirty spears, thirty camels and thirty steeds. For the Najran and their 
neighbours there is the protection of Allah and the guarantee of 

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Muhammad, the Prophet, the Apostle of Allah, over their souls, creed, 
land, property, those of them who are not present and those who are 
present and their churches. No bishop will be changed from bis 
bishopric, no monk from his monastery and no testator (waqif) from the 
property of his endowment. I make them witnessee to it, among them 
Abu Sufyan Ibn Harb, al-Aqra' Ibn Habis, and al-Mughirah Ibn 
Shu'bah. Then they returned to their land. Al-Sayyid and al-'Aqib did 
not stay there but for a short while. Then they returned to the Prophet, 
may Allah bless him, and embraced Islam. He (Prophet) lodged them in 
the house of Abu Ayyub al-Ansari. 

The people of the Najran stood by what the Prophet wrote to them 
till Allah seized his soul, may Allah's blessing, mercy, pleasure and peace 
be on him. Theh Abu Bakr the True ruled and at the time of his death he 
left a will in their favour. Then they started (indulging in) receiving usury 
so 'Umar Ibn al-Khattab expelled them from their land, and wrote to 
them: This is what 'Umar the Commander of the faithful wrote to (the 
people of) Najran. He who goes in exile under the protection of Allah. No 
Muslim will harm them honouring what the Apostle of Allah and also 
Abu Bakr had written for them. After that, the amirs of Syria and the 
amirs of 'Iraq should liberally bestow land on those who approach them. 
If they work on them, they will be free lands (sadaqah) for them and their 
descendants. No body is allowed to encroach on their land to oppress 
them. After that, if there be a Muslim with them he should help them 
against one who oppresses them. These are the people who are under the 
guarantee and the jizyah due from them is redeemed for twenty four 
months after their arrival there. They will not be taxed, except for fiefs 
on which they work, they will not be oppressed nor treated harshly. 
'Uthman Ibn 'Affan and Mu'ayqib Ibn Abi Fatimah were witnesses. 
Thereupon some of them came in 'Iraq and settled at al-Najraniyyah in 
the suburbs of al-Kufah. 



70. The Deputation ofjayshan 

Volume 1, Parts 11.74.101 

Muhammad Ibn 'Umar said: It has reached me on the authority of 'Amr 
Ibn Shu'ayb he said: 

Abu Wahb al- Jayshani came to the Apostle of Allah, may Allah bless 
him, with some men of his tribe (qam). They asked him about (the 
lawfulness of) drinks which are found in al-Yaman. He (Prophet) asked 
(their names). They said: al-bita' (mead) is prepared from honey, and al- 
mizr (beer) is prepared from barley. The Apostle of Allah, may Allah 

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bless him, said: Do you get intoxicated with them? They said: If we drink 
in large quantity, we get intoxicated. He said: It is forbidden; what 
intoxicates when taken in large quantity is forbidden even in small 
quantity. They asked about the person who prepares wine and makes his 
workers drink it. The Apostle of Allah, may Allah bless him, said: Every 
intoxicant is forbidden. 



77. The Deputation of the Beasts of Prey 

Volume 1, Parts 11.74.102 

Muhammad Ibn 'Umar said: Shu'ayb lbn 'Ubadah related to me on the 
authority of al-Muttalib Ibn 'Abd Allah lbn Hantab; he said: 

While the Apostle of Allah, may Allah bless him, was sitting amidst his 
Companions at al-Madinah, a wolf came in and stood before the Apostle 
of Allah, may Allah bless him. Then he howled before him. Thereupon 
the Apostle of Allah, may Allah bless him, said: This is a member of the 
deputation of the beasts of prey to you. If you like, you can allot a share 
for him and he will not go beyond it. And if you like, you may let him go 
and be cautious against him; then whatever he seizes will be his 
provision. They said: O Apostle of Allah! we shall not agree to it. 
Thereupon the Prophet, may Allah bless him, signalled him with his 
fingers to return, on this he turned his back and (he was seen) running. 

IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

75. ACCOUNT OF THE QUALITIES OF THE APOSTLE OF 
ALLAH, MAY ALLAH BLESS HIM, IN AL-TAWRAH AND 

AL-INJIL 

■ i 

Volume 1, Parts II.75.1 

Ma'n Ibn Tsa informed us: Mu'awihah Ibn Salib informed us on the 
authority of Abu Farwah, he on the authority of Ibn 'Abbas that he asked 
Ka'b al-Ahbar: 

What qualities of the Apostle of Allah, may Allah bless him, do you find 
in al-Tawrah? He said: We find him (as) Muhammad lbn 'Abd Allah, his 
place of brith as Makkah, his place of migration as Tabah, and his 
sovereighty over Syria; he is not indecent in conversation noisy in the 

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markets and does not take revenge for evils (done to him) but forgives 
and pardons. 



Volume 1, Parts II.75.2 

'Amr Ibn 'Asim al-Kilabi informed us: Hammam Ibn Yahya informed 
us: v Asim informed us on the authority of Abu Salih; he said: 

Ka'b said: The qualities of Muhammad, may Allah bless him, (as 
mentioned) in al-Tawrah are: Muhammad is My chosen servant. He is 
neither rough nor harsh. He is neither noisy in the markets nor returns 
evil for evil, but he forgives and pardons. His birth place is Makkah and 
his place of migiration is al-Madinah and his sovereighty is over Syria. 



Volume 1, Parts II.75.3 



v Ubayd Allah Ibn Musa informed us: Isra'il informed us on the authority 
of Asim, he on the authority of Abu al-Duha, he on the authority of Abu 
'Abd Allah al-Jazali, he on the authority of Ka v b; he said: 

We find in al-Tawrah, Muhammad is the chosen Prophet neither rough 
nor harsh, nor noisy in the market. He does not retorn evil for evil but 
for gives and pardons. 



Volume 1, Parts II.75.4 

Ma'n Ibn Isa informed us; Hisham Ibn Sa'd informed us on the authority 
of Zayd Ibn Aslam; he said: 

It has reached us that 'Abd Allah Ibn Salam used to say: Verily the 
qualities of the Apostle of Allah, may Allah bless him, in al-Tawrah are: 
"0 Prophet ! Lo ! We have sent thee as a witness and bringer of good 
tidings and a warner. " [al-Qur'an 33:45] (He continued): (We sent thee) 
as protector of the unletered. Thou art My servant and apostle. I have 
named thee "trusting (muta-wakkil), who is neither harsh nor coarse, and 
who does not make noise in the markets nor returns evil for evil but who 
forgives and pardons; and I shall not cause whose death unless I make 
the crude creed straight and the people recite: There is no god but Allah, 
He (Allah) will make blind eyes see, deaf ears hear and hard hearts soft. 
This news reached Ka v b; he said: 'Abd Allah Ibn Salam spoke the truth, 
but the words used in their language (i. e. of the Jews) 



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Volume 1, Parts II.75.5 

Yazid Ibn Harun informed us: Jarir Ibn Hazim informed us: One who 
heard al-Zuhri related to me: 

A Jew said: No quality or the Apostle of Allah, may Allah bless him, in al- 
Tawrah remained unobserved by me except forbearance. I loaned him 
thirty dinars repayable at a fixed time. I left it (kept quiet) till one day 
remained in the payment. I approached him and said: O Muhammad! 
clear my dues. members of Banu ' Abd al-Muttalib, deferring payments 
has been common among you. Thereupon v Umar said: the wretched 
Jew! had it not been his (Prophet's) place I would have struck that in 
which your two eyes are set. The Apostle of Allah, may Allah bless him, 
said; O Abu Hafs! may Allah pardon you, we needed better counsel than 
this; you should have asked me to pay what is due from me. He deserved 
assistance in realizing his dues. He (Jew) said: My ignorance did not but 
enhance his forbearance. He said: Jew, the payment of your debt will 
be due tomorrow. Then he said: O Abu Hafs! take him to such and such a 
garden, for which he had asked before. If he likes, give him (dates 
weighing) so many sa's and add so much more (to compensate) for what 
you said. If he does not like, then give him from such and such a garden. 
('Umar said): He accompanied me to the garden and he agreed to take 
the dates. So he ('Umar) gave him as the Apostle of Allah, may Allah 
bless him, had directed and added as much as he had asked him. He 
('Umar) said: When the Jew took the dates into his possession; he said: I 
bear witness that there is no god but Allah and that he (Muhammad) is 
the Apostle of Allah. Continuing he said: 'Umar! what you saw me 
doing was because I had found all qualities in him as mentioned in al- 
Tawrah, except forbearance. I have tested his forbearance today and I 
found it as it has been mention in al-Tawrah. I make you witness that 
these dates and half of my wealth will be for the poor (fuqard) among the 
Muslims. Umar said: I said: Say: For some of them. He repeated: For 
some of them. He said: The members of the Jew's family embraced Islam 
excepting an old man who was one hundred years old and who stuck to 
his infidelity. 



Volume 1, Parts II.75.6 

Yazid Ibn Harun and Hashim Ibn al-Qasim informed us; they said: 'Abd 
al-'Aziz Ibn Abu Salamah al-Majishun informed us; (second chain) Musa 
Ibn Dawud and Shurayh Ibn al-Nu v man informed us; they said: Fulayh 
Ibn Sulayman informed us; 'Abd al-'Aziz and Mulayh (Fulayh) said: 
Hilal informed us on the authority of 'Ata Ibn Yasar: 'Abd Allah Ibn 

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'Amr al-' As informed us that he was asked about the description of the 
Prophet, may Allah bless him, in al-Tawrah. He said: 

Yes by Allah, he is described in al-Tawrah as he has been described in al- 
Qur'an: "0 Prophet ! Lo ! we have sent thee as a witness and bringer of 
good tidings and a warner". [al-Qur'an 33:45] The same in al-Tawrah is 
"0 Prophet ! Lo ! we have sent you as a witness and bringer of good 
tidings and a warner as a protector for the unlettered. Thou art my 
servant and my apostle. I named you the one having confidence 
(almutawakkil) and one who does not make noise in the markets and one 
who does not return evil for evil but forgives and pardons. I shall not 
cause him die until the crooked nation is straightened and they recite: 
There is no god but Allah. With him the blind eyes, the deaf ears and 
encased hearts will receive revelations to recite: There is no god except 
Allah. 

Ma'n said relating to the narration of Fulayh: Then I met Ka'b and 
asked him about it. He did not disagree with it to a letter except that Ka'b 
said. 



Volume 1, Parts II.75.7 

Ma'n Ibn Tsa informed us: Mu'awiyah Ibn Salih informed us on the 
authority of Bahir, he on the authority of Khalid Ibn Ma'addan, he on 
the authority of Kathir Ibn Murrah; he said: 

Verily Allah says: 'An Apostle has come to you and he is not lazy nor 
slothful. Eyes which have been blind will open; ears which are deaf will 
hear and hearts which are encased will be split up. He will straighten the 
convention which has become crooked till it is recited: There is no god 
except Allah. 



Volume 1, Parts II.75.8 

'Abd al-Wahhab Ibn 'Ata informed us: Sa'id informed us on the 
authority of Qatadah; he said: 

It had reached us that the qualities of the Apostle of Allah, may Allah 
bless him are in some scriptures; Muhammad, the Apostle of Allah, is 
neither harsh nor coarse. He does not make noise in the market and does 
not return evil for evil but excuses and forgives. His people will be 
praising (Allah) in all circumstances. 



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'Ubayd Allah Ibn Musa informed us; he said: Isra'il informed us on the 
authority of Abu Yahya, he on the authority of Mujahid, he on the 
authority of Ibn v Abbas (relating to): 

"Ask the followers of the Remembrance". The heathens of the Quraysh 
asserted that Muhammad, the Apostle of Allah is (mentioned) in al- 
Tawrah and al-Injil. 



Volume 1, Parts 11.75.10 

'Abd al-Wahhab Ibn 'Ata informed us; he said: Sa'id informed us on the 
authority of Qatadah respecting Allah's saying: 

"Those who hide the proofs and the guidance which We revealed, after We 
had made it clear in the scripture: such are accursed of Allah and accursed 
of those who have the power to curse". [al-Qur'an 2:159] He (Qatadah) 
said: They are the Jews and they hide (the name of) Muhammad, and 
they find it written in what is with them, i. e., al-Tawrah and al-Injil. He 
(Qatadah) said: v The cursers curse them, refers to the angels of Allah and 
the faithful. 



Volume 1, Parts 11.75.11 

Al-Fadl Ibn Dukayn informed us: Yanus Ibn Abi Ishaq informed us on 
the authority of al-'Ayzar Ibn Hurayth; he said: 

'Ayishah said: Verily (the name of) the Apostle of Allah is scribed in al- 
Injil as one not harsh or coarse or making noise in the market and that 
he does not return evil for evil but excuses and pardons. 



Volume 1, Parts 11.75.12 

Muhammad Ibn Isma'il Ibn Abi Fudayk al-Madani informed us on the 
authority of Musa Ibn Ya'gub al-Zama'i, he on the authority of Sahl the 
mawla of 'Utaybah: 

Verily he was a Christian of Mirris and an orphan under the 
guardianship of his mother and his uncle. He used to recite from al-Injil. 
He said: I seized a copy of my uncle's which I read. I happened to come 

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to a leaf, writing on which was uncommon when I passed by it and 
touched it with my hand. He said (continuing) I discovered that some 
leaves seemed to be pasted with an adhesive. He said: I tore them and 
discovered the qualities of Muhammad, may Allah bless him. That he will 
not be of short stature nor of tall one. He will be of white complexion with 
two locks (of hair). Between his two shoulders there is a seal. He will 
often sit with his legs folded. He will not accept sadaqah (for himself). He 
will ride the ass and the camel. He will milk she goat and will put on 
patched shirt, and he who does that is free from pride and he will do that. 
He will be a descendant of lsma'il; his name will be Ahmad. Sahl said; 
when I had reached this account of Muhammad, may Allah bless him, my 
uncle stepped in and when noticed the leaf he beat me and said: What 
have you to do with the opening of this leaf and reading it? I said: In it 
are the qualities of the Prophet, Ahmad, may Allah bless him. Thereupon 
he said: He has not yet come. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

76. ACCOUNT OF THE QUALITIES OF THE MANNERS OF 
THE APOSTLE OF ALLAH, MAY ALLAH BLESS HIM 

■ i 

Volume 1, Parts II.76.1 

lsma'il Ibn Ibrahim al-Asadi informed us on the authority of Yunus, he 
on the authority of al-Hasan; he said: 

'Ayishah was asked about the manners of the Apostle of Allah, may Allah 
bless him. She said: His manners were (in conformity with the 
prescriptions in) the Qur'an. 

Volume 1, Parts II.76.2 

Al-Fadl Ibn Dukayn informed us: Qays Ibn Sulayman aKAnbari 
informed us: A person related to me: Masruq Ibn al-Ajda' related to me: 

That he want to 'Ayishah and said to her: Relate to me about the 
manners of the Apostle of Allah, may Allah bless him. She said: Are you 
not an Arab who reads the Qur'an? He said: I said: Yes. She said: His 
manners were (in conformity with) al-Qur,an. 

Volume 1, Parts II.76.3 

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'Abd al-Wahhab Ibn 'Ata informed us: Sa'id Ibn Abi v Urubah informed 
us on the authority of Qatadah' he on the authority of Zurarah Ibn Awfa, 
he on the authority of Sa'd Ibn Hisham, he said: 

I said to v Ayishah: Inform me about the manners of the Apostle of Allah. 
She said: Do you not read al-Qur,an. He (Sa'd) said: Yes. She said: Verily 
the manners of the Apostle of Allah, may Allah bless him, are in 
conformity with al-Qur'an. Qatadah said: Verily al-Qur'an brought the 
best manners for mankind. 



Volume 1, Parts II.76.4 

Khalid Ibn Khidash informed us: Hammad Ibn Zayd informed us on the 
authority of al-Mu'alla Ibn Ziyad, he on the authority of al-Hasan: Verily 
a group of the Companions of the Prophet, may Allah bless him, 
assembled and they said: 

We wish we had gone to the mothers of the faithful and asked them about 
the actions ascribed to him i. e., the Prophet, may Allah bless him; so that 
we might have followed him in his actions. So they sent to this and to that 
(mother of the faithful). The messenger brought the same answer: You 
are asking about the manners of your Prophet, may Allah bless him, 
while his manners are in conformity with al-Qur'an. The Apostle of 
Allah, may Allah bless him, passed his night, offering prayers and 
sleeping; he fasted (some days) and did not fast other days. He used to go 
in unto his wives. 



Volume 1, Parts II.76.5 

'Affan Ibn Muslim informed us: 'Abd al-Warith Ibn Sa'id informed us: 
Abu al-Tayyah informed us on the authority of Anas; he said: 

The Apostle of Allah, may Allah bless him, was the best of mankind. 



Volume 1, Parts II.76.6 

Yazid Ibn Harun and Ishaq Ibn Yusuf al- Azraq informed us; they said: 
Zakariya informed us on the authority of Abu Ishaq, he on the authority 
of Abu v Abd Allah al-Jadali; he said: 



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I asked ' Ayishah as to what were the manners of the Prophet, may Allah 
bless him, in his house. She said: He was the best of mankind in manners. 
He was not indecent in deeds or words. He was not making noise in the 
markets, nor he returned evil for evil but he excused and pardoned. 



Volume 1, Parts II.76.7 

v Abd Allah Ibn Numayr and Muhammad Ibn 'Ubayd al-Tanafisi 
informed us; they said: Al-A'mash informed us on the authority of 
Shaqiq, he on the authority of Masruq; he said: 

v Abd Allah Ibn 'Umar said: The Apostle of Allah, may Allah bless him, 
was not indecent in deeds and words. 



Volume 1, Parts II.76.8 

'Abd Allah Ibn Yazid al-Muqri informed us: Al-Layth Ibn Sa v d informed 
us: Abu 'Uthman al-Walid Ibn Abi al-Walid related to me: Sulayman Ibn 
Kharijah Ibn Zayd Ibn Thabit related to me on the authority of Kharijah 
Ibn Zayd Ibn Thabit; he said: 

A party came to Zayd Ibn Thabit and said: Relate to us about the 
manners of the Apostle of Allah, may Allah bless him. He said: What 
should I relate to you? I was his neighbour so when a revelation was 
made to him, he sent for me and I took it down. Whenever we talked of 
the world, he participated with us and when we talked of food, he shared 
with us. Should I relate all this to you? 



Volume 1, Parts II.76.9 

Ya'la Ibn 'Ubayd al-Tanafisi and 'Abd Allah Ibn Numayr al-Hamdani 
informed us; they said: Harithah Ibn Abi al-Rijal informed us on the 
authority of 'Umrah, she on the authority of 'Ayishah; that she was asked: 

How did the Apostle of Allah, may Allah bless him, behave when he was 
alone in his house? She said: He was the softest and most kind of the 
mankind; and he was a man like you except that he was cheerful smiling. 



Volume 1, Parts 11.76.10 



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Wahb Ibn Jarir Ibn Hazim, 'Affan Ibn Muslim and v Amr Ibn al- 
Haytham informed us; they said: Shu'bah informed us on the authority 
of al-Hakam, he on the authority of Ibrahim, he on the authority of al- 
Aswad; he said to Ayishah: 

What did the Apostle of Allah, may Allah bless him, do in his house? She 
said: He served the members of his family. Wahb Ibn Jarir said in his 
narration: When it was the time of prayer he went out and offered 
prayers. v Affan said in his narration: When it was the time of prayers, he 
stood up to offer prayers. (Probably v Amr said): Shu'bah said: In the 
Sahifah it is written that he went out to offer prayers but Shu'bah 
remembered that he stood up to offer prayers. 



Volume 1, Parts 11.76.11 

Mu'ammal Ibn Isma'il informed us on the authority of Sufyan, he on the 
authority of Hisham Ibn 'Urwah, he on the authority of his father; he 
said: 

It was said to Ayishah: What did the Prophet, may Allah bless him, do in 
his house? She said: He did what every one of you does; he patched his 
clothes and repaired his shoes. 



Volume 1, Parts 11.76.12 

'Affan Ibn Muslim informed us: Mahdi Ibn Maymun informed us; 
(second chain) 'Amr Ibn Asim informed us; Hammam Ibn Yahya 
informed us; both of them on the authority of Hisham Ibn 'Urwah, he on 
the authority of his father; he said: 

I said to v Ayishah: What did the Apostle of Allah, may Allah bless him, 
do in his house? She said: He used to stitch his clothes, repair his shoes 
and did what other men do in their houses. 



Volume 1, Parts 11.76.13 

Hisham Ibn al-Qasim al-Kilabi informed us; Shu'bah informed us on the 
authority of al-Hakam, he on the authority of Ibrahim, he on the 
authority of al-Aswad; he said: 

I asked v Ayishah what did the Prophet, may Allah bless him, do in his 

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family? She said: He used to serve the members of his family. When there 
was the time of prayers he went out to offer prayers. Sometimes she said: 
meaning thereby i. e., the service of the members of his family. 



Volume 1, Parts 11.76.14 

Ahmad Ibn al-Hajjaj al-Khurasani informed us; 'Abd Allah Ibn al- 
Mubarak informed us; he said: Al-Hajjaj Ibn al-Furafisah informed us 
on the authorityl of 'Uqayl, he on the authority of Ibn Shihab: Verily 
'Ayishah said: 

The Apostle of Allah, may Allah bless him, performed the household 
work and mostly he did sewing. 



Volume 1, Parts 11.76.15 

'Abd Allah Ibn Numayr al-Hamdani informed us: Hisham Ibn 'Urwah 
informed us on the authority of his father, he on the authority of 
'Ayishah; she said: 

When the Apostle of Allah, may Allah bless him, was given a choice 
between two actions, one of which was easier than the other; he chose the 
easier one. 



Volume 1, Parts 11.76.16 

Ma'n Ibn Tsa al-Ashja'i and Musa Ibn Dawud informed us; they said: 
Malik Ibn Anas informed us on the authority of Ibn Shihab, He on the 
authority of 'Urwah Ibn al-Zubayr, he on the authority of 'Ayishah; she 
said: 

The Apostle of Allah, may Allah bless him, was not given choice in two 
actions but he chose the easier one provided it was not sinful. If it was 
sinful he was among the people at the utmost distance from it. The 
Apostle of Allah, may Allah bless him, did not take revenge for himself 
except when the sanctity of Allah was offended and then he took revenge 
for Allah's sake. 



Volume 1, Parts 11.76.17 



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Muhammad Ibn Mus'ab al-Qarqasani informed us: Al-Awza'i informed 
us on the authority of al-Zuhri, he on the authority of 'Urwah, he on the 
authority of 'Ayishah; she said: 

The Apostle of Allah, may Allah bless him, was not given choice in two 
actions but that he chose the easier one. 



Volume 1, Parts 11.76.18 

'Affan Ibn Muslim and Sa'id Ibn Sulayman informed us; they said: 
Hammed Ibn Zayd informed us: Ma v mar Ibn Rashid and Nu'man 
informed us: 'Affan or one of them said: On the authority of al-Zuhri, he 
on the authority of 'Urwah, he on the authority of 'Ayishah; she said: 

The Apostle of Allah, may Allah bless him, did not curse a believer which 
can be remembered nor did he take personal revenge except when the 
inviolable commands of Allah were disregarded. He did not strike any 
one with his own hand except when the striking was for the sake of Allah. 
Never was a thing asked of him refused by him except when it was 
pertaining to a sin because he was farther away from it than any other 
person. He was never given choice between two actions but he chose the 
easier one. She said: When the moment of his learning (receiving 
revelation) from Gabriel was near he was more generous than the 
current of the wind. 



Volume 1, Parts 11.76.19 

Wakf Ibn al-Jarrah informed us on the authority of Hisham Ibn 'Urwah, 
he on the authority of his father, he on the authority of 'Ayishah; she said: 

The Apostle of Allah, may Allah bless him, did not beat his servant or a 
woman. He did not strike any thing with his hand except when fighting in 
the path of Allah. 



Volume 1, Parts 11.76.20 

Muhammad Ibn Humayd aKAbdi informed us on the authority of 
Ma'mar, he on the authority of al-Zuhri, he on the authority of v Urwah, 
he on the authority of "Ayishah; she said: 

The Apostle of Allah, may Allah bless him, did not beat a servant or a 

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woman; nor he struck anything with his hand except when fighting in the 
path of Allah. He was never given choice in two actions but the easier one 
was dearer to him provided it was not a sin. If it was a sin, he was farther 
away from the sin than any other person. He did not take revenge for his 
person in any thing that affected him, but he took revenge when 
inviolable laws of Allah were disregarded. 



Volume 1, Parts 11.76.21 

Abu Bakr Ibn v Abd Allah Ibn Abi Uways al-Madani informed us on the 
authority of Sulayman Ibn Bilal, he on the authority of Ibn Abi v Ati, he 
on the authority of Musa Ibn 'Uqbah, he on the authority of Ibn Shihab, 
he on the outhority of v Urwah, he on the authority of 'Ayishah; she on the 
authority of the Prophet, may Allah bless him: 

A narration similar to it. 



Volume 1, Parts 11.76.22 

Ya v qub Ibn Ibrahim Ibn Sa'd al-Zuhri informed us on the authority of 
his father, he on the authority of Salih Ibn Kaysan, he on the authority of 
Ibn Shihab; (he said): 

v Ali Ibn al-Husayn informed me: Verily the Apostle of Allah, may Allah 
bless him, did not beat a woman nor a servant. He did not strike anything 
with his hand except when fighting in the path of Allah. 



Volume 1, Parts 11.76.23 

Abu Dawud Sulayman al-Tayalisi and Hashim Ibn al-Qasim informed 
us; they said: Shu'bah related to us on the authority of Qatadah; he said: 
I heard 'Abd Allah Ibn Abi 'Utbah relating on the authority of Abu Said 
al-Khudri; he said: 

The Apostle of Allah, may Allah bless him, was more bashful than a 
maiden in her seclusion, and when he disliked a thing, we could know it 
from his face. 



Volume 1, Parts 11.76.24 



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Al-Fadl Ibn Dukayn, Musa Ibn Dawud and Hisham Ibn Sa'id al-Bazzaz 
(cloth-merchant) informed us; they said: Muhammad Ibn Muhammad 
Ibn Muslim al-Tayifi informed us on the authority of Ibn Abi Nujayh; 
Musa said on the authority of v Abd Allah Ibn 'Ubayd Ibn 'Umayr; 
Hisham reported on the authority of 'Ubayd Ibn 'Umayr; he said: 

It has reached me that the Apostle of Allah, may Allah bless him, 
pardoned the offence that was reported to him except that deserved legal 
punishment. 



Volume 1, Parts 11.76.25 

Al-Fadl Ibn Dukayn informed us on the authority of Ibn 'Uyaynah; 
(second chain) Muhammad Ibn 'Abd Allah al-Asadi and Muhammad Ibn 
Kathir al-'Abdi informed us on the authority of Sufyan al-Thawri , (third 
chain) Khalid Ibn Makhlad al-Bajali informed us on the authority of 
Munkadir Ihn Muhammad; (fourth chain) Ahmad Ibn Muhammad al- 
Azraqi al-Makki informed us: Muslim Ibn Khalid i. e., al-Zanji informed 
us: Ziyad Ibn Sa'd related to me; all of them (informed) on the authority 
of Muhammad Ibn al-Munkadir; he said: 

I was present before Jabir Ibn 'Abd Allah; he said: The Prophet, may 
Allah bless him, was never asked for a thing; to which he said: No. 



Volume 1, Parts 11.76.26 

Al-Fadl Ibn Dukayn informed us: Abu al- v Ala al-Khaffaf and Khalid Ibn 
Tahman informed us on the authority of al-Minhal Ibn ' Amr, he on the 
authority of Muhammad Ibn al-Hanafiyah; he said: 

The Apostle of Allah, may Allah bless him, did not say 'no' to anything; 
whe he was asked for a thing, he said: 'Yes' if he wanted to do it, and he 
remained quiet if he did not like to do it. This (practice) was well known. 



Volume 1, Parts 11.76.27 

Sulayman Ibn Dawud al-Hashimi and Musa Ibn Dawud al-Dabbi 
informed us; they said: Ibrahim Ibn Sa'd al-Zuhri informed us on the 
authority of Ibn Shihab, he on the authority of v Ubayd Allah Ibn 'Abd 
Allah Ibn 'Utbah, he on the authority of Ibn 'Abbas; verily he said: 



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The Apostle of Allah, may Allah bless him, was the most generous of men 
in charity. He was more generous in Ramadan when Gabriel met him. 
Gabriel used to visit him every night of Ramadan till the month came to 
an end. The Apostle of Allah, may Allah bless him, used to repeat al- 
Qur'an before him. When Gabriel visited him, the Apostle of Allah, may 
Allah bless him, was more generous in charity than the blowing wind. 



Volume 1, Parts 11.76.28 

Abu 'Amir al-'Aqadi, 'Abd al-Malik Ibn 'Amr al-Basri and Musa Ibn 
Dawud informed us; they said: Fulayh Ibn Sulayman informed us do the 
authority of Hilal Ibn Abi Maymunah, and Ibn Abi Hilal Ibn ' Ali, they on 
the authority of Anas Ibn Malik; he said: 

The Apostle of Allah, may Allah bless him, was not a reviler nor a curser 
nor obscene. In his anger on any one of us he uttered: What has 
happened to him, may his forehead be smeared with dust? 



Volume 1, Parts 11.76.29 

Muhammad Ibn 'Abd Allah al-Asadi informed us: Kathir Ibn Zayd 
informed us on the authority of Ziyad Ibn Abi Ziyad, the mawla of 
' Ayyash Ibn Abi Rabi'ah, about the Apostle of Allah, may Allah bless 
him; he said: 

He had two habits; he did not rely on any one in the mutter of 
performing ablutions in the night for offering prayers and in giving 
charity to a begger standing before him until he had given him something. 



Volume 1, Parts 11.76.30 

'Attab Ibn Ziyad al-Khurasani informed us; he said: Ibn al-Mubarak 
informed us; he said Al-Hasan Ibn Salih informed us on the authority of 
Mansur, he on the authority of Ibrahim; he said: 

I have been informed that the Prophet, may Allah bless him, was not seen 
coming out of the latrine except that he would perform ablution. 



Volume 1, Parts 11.76.31 



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Sa'id Ibn Mansur informed us: v Abd aKAziz Ibn Muhammad informed 
us: v Ubayd Allah Ibn 'Umar informed us on the authority of Muhammad 
Ibn Ibrahim, he on the authority of Zaynab bint Jahsh; she said: 

The Apostle of Allah, may Allah bless him, liked to perform ablution with 
(water in) my yellow wash basin. 



Volume 1, Parts 11.76.32 

Abu al- v Ala al-Hasan Ibn Sawwar al-Khurasani informed us: Layth Ibn 
Sa'd informed us; That Mu'awiyah Ibn Salih related to him that 
'Ayishah said: 

The Apostle of Allah, may Allah blass him, was not given choice in two 
things but he chose the easier one. The Apostle of Allah, may Allah bless 
him, did not take personal revenge except for an offence transgressed the 
limits imposed by Allah; in that case he retaliated. 1 never saw the 
Apostle of Allah, may Allah bless him, entrusting the giving of his 
sadaqah to any one except one who put it in the hands of the begger. And 
I never saw the Apostle of 'Allah, may Allah bless him, entrusting any 
one to provide water for ablution but he provided himself so that he 
could offer prayers in the night. 



Volume 1, Parts 11.76.33 

'Ubayd Allah Ibn Musa informed us: Isra'il informed us on the authority 
of Mansur, he on the authority of Ibrahim, he said: 

The Prophet, may Allah bless him, used to ride a donkey and he used to 
accept the invitation of slaves. 



Volume 1, Parts 11.76.34 

Bakr Ibn v Abd al-Rahman the qadi of the people of Kufah informed us: 
'lsa Ibn al Mukhtar related to me on the authority of Muhammad Ibn 
' Abd al-Rahman Ibn Abi Layla, he on the authority of Abu al-Zubayr, he 
on the authority of Jabir Ibn v Abd Allah: 

About the Prophet, may Allah bless him, that he used to accept (the 
invitation) of a slave. 



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Volume 1, Parts 11.76.35 



Abu Ghassan Malik al-Nahdi Ibn Ismail informed us on the authority of 
Muslim Ibn Kaysan, he on the authority of Anas; he said: 

The Apostle of Allah, may Allah bless him, used to ride a donkey and 
make others sit behind him and he used to accept the invitation of the 
slave. 



Volume 1, Parts 11.76.36 

Abu Bakr Ibn 'Abd Allah Ibn Abi Uways al-Madani informed us on the 
outhority of Sulayman Ibn Bilal, he on the authority of Ibn 'Ajlan, he on 
the authority of Hamzah Ibn v Abd Allah Ibn 'Utbah; he said: 

There were some characteristics in the Prophet which are not found in 
tyrants; (one of them) was that no person red or black called him but he 
responded to him. Sometimes he found a date thrown away, he picked it 
up to keep it with the intention of taking it to his mouth but he dropped it 
fearing that it was of sadaqah. He used to ride a naked ass with nothing 
on its back. 



Volume 1, Parts 11.76.37 

Muhammad Ibn Rabi'ah al-Kilabi informed us on the authority of 
Muslim the mawla of al-Sha'bi, he on the authority of al-Sha'bi: 

That the Apostle of Allah, may Allah bless him, rode the naked donkey. 



Volume 1, Parts 11.76.38 

Ya'qub Ibn Ishaq al-Hadraml informed us: Tsa Ibn Yunus Ibn Abi Ishag 
al-Sabi'i informed us: Al-Ahwas Ibn I3akam informed us on the 
authority of Rashid Ibn Sa'd al-Muqr'ai: 

Verily the Apostle of Allah, may Allah bless him, responded (even) to the 
call of a slave. 



Volume 1, Parts 11.76.39 



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Abu Ghassan Malik Ibn Isma'il informed us on the authority of al-Hasan 
Ibn Salih, he on the authority of Muslim, he on the authority of Anas Ibn 
Malik: 

The Prophet, may Allah bless him, responded to the call of one in 
bondage. 



Volume 1, Parts 11.76.40 

Hashim Ibn al-Qasim informed us: Shu'bah informed us on the authority 
of Muslim al-A'war (blind of one eye); he said: 

I heard Anas Ibn Malik relating about the Prophet, may Allah bless him; 
that he visited the sick, attended funerals, rode a donkey, would come at 
the call of one in bondage, I saw him, on the day of Khaybar on a donkey 
with reins of palm-fibre. 



Volume 1, Parts 11.76.41 

'Umar Ibn Habib al- v Adawi informed us: Shu'bah Ibn al-Hajjaj 
informed us on the authority of Habib Ibn Abi Thabit, he on the 
authority of Anas Ibn Malik; he said: 

The Apostle of Allah, may Allah bless him, used to sit on the ground, take 
his meals sitting on the ground and to respond to the call of one in 
bondage and used to say: If I am invited to take the meat of a forearm I 
shall accept it and if (sheep) trotters are presented to me I shall accept 
them, and he used to tie his goat (with his own hand). 



Volume 1, Parts 11.76.42 

Muhammad Ibn Muqatil al-Khurasani informed us; he said 'Abd Allah 
Ibn al-Mubarak informed us; he said: Ma'mar informed us on the 
authority of Yahya Ibn Abi Kathir: 

Verily the Apostle of Allah, may Allah bless him, said; I eat as a slave 
eats, and I sit as a slave sits, I am only a slave. The Prophet, may Allah 
bless him, used to sit folded legs. 



Volume 1, Parts 11.76.43 



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'Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us on 
the authority of Thabit, he on the authority of Anas Ibn Malik: 

Verily a party of the Companions of the Apostle of Allah asked the wives 
of the Prophet about his actions in secret. They informed them. 
Thereupon some one said: I shall not marry a woman. Some other said: I 
shall not eat flesh. Another said: I shall not sleep on bed. Another said: I 
shall observe fast and shall not abandon them. Thereupon the Prophet 
praised Allah and then said: What is wrong with the people that they say 
such and such. On the other hand I offer prayers, sleep, observe fast, 
breakfast and 1 marry women. And he who likes not my ways is not from 
me. 



Volume 1, Parts 11.76.44 

Sa v id Ibn Mansur informed us: Abu 'Awanah informed us: on the 
authority of 'Ata Ibn Sa'ib, he on the authority of Sa'id Ibn Jubayr; he 
said: 

Ibn 'Abbas said to me: Verily the best of this ummah is one having many 
wives. 



Volume 1, Parts 11.76.45 

Muhammad Ibn Muqatil al-Khurasani informed us: v Abd Allah Ibn al- 
Mubarak informed us: Sufyan informed us: Verily al-Hasan said: 

When Allah raised Muhammad, may Allah bless him, He said: This is my 
Prophets and this is My best choice, love him and adopt his sunnah and 
his path (of life). His doors are not closed nor door-keepers stand there. 
No plates are put before him for forenoon or evening meals. He sits on 
the ground, and takes his meal sitting on the ground. He puts on coarse 
cloth, rides a donkey and has co-riders. He licks his fingers and says: He 
who likes not my ways is not from me. 



Volume 1, Parts 11.76.46 

'Affan Ibn Muslim informed us: Qays Ibn al-Rabf informed us: Simak 
Ibn Harb informed us; he said: 

I said to Jabir Ibn Samrah: Did you sit with the Apostle of Allah, may 

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Allah bless him? He said: Yes; he would remain quiet for long and his 
Companions recited the verses and talked of the days of Ignorance and 
laughed. The Apostle of Allah, may Allah bless him, smiled when they 
laughed. 



Volume 1, Parts 11.76.47 

Sa'id ibn Sulayman informed us: Shurayk informed us on the authority 
of Simak, he on the authority of Jabir Ibn Samrah; he said: 

I sat with the Apostle of Allah, may Allah bless him, more than a 
hundred times. His Companions recited verses in the mosque and talked 
about other affairs relating to the days of Jahiliyyah and sometimes the 
Apostle of Allah, may Allah bless him, smiled. 



Volume 1, Parts 11.76.48 

Muhammad Ibn Mu'awiyah al-Naysaburi informed us: Ibn Lahfah 
informed us on the authority of 'Ubayd Allah Ibn al-Mughirah: 

I heard v Abd Allah Ibn al-Harith Ibn Jaz al-Zubaydi saying: I have seen 
no person smiling more than the Apostle of Allah, may Allah bless him. 



Volume 1, Parts 11.76.49 

Yazid Ibn Harun informed us: Mis'ar informed us on the authority of 
'Abd al-Malik lbn'Umayr, he on the authority of Ibn 'Umar; he said: 

I have not seen a person more generous, more helping, more brave and 
performing more ablutions than the Apostle of Allah.' 



Volume 1, Parts 11.76.50 

'Affan Ibn Muslim and Sa'id Ibn Mansur informed us; they said: 
Hammad Ibn Zayd informed us; he said: I heard Thabit al-Bunani 
narrating on the authority of Anas Ibn Malik; he said: 

The Apostle of Allah, may Allah bless him, was the bravest of men, the 
most handsome of men and the most generous of men. He (Anas) said: 
One night the people of al-Madinah got terrified. He (Anas) said: The 

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Apostle of Allah, may Allah bless him, went in the direction of the sound, 
The Apostle of Allah joined them, he was then going in front and saying: 
Do not fear. He was riding the naked horse of Abu Talhah and a sword 
was in his neck. He (Anas) said: He said: Do not fear, He (Prophet) said: 
We found it like a sea and indeed it was a sea and he meant the horse. 



Volume 1, Parts 11.76.51 

'Affan Ibn Muslim informed us; Hammad Ibn Salamah informed us: 
Humayd informed us on the authority of Bakr Ibn v Abd Allah: 

That the Apostle of Allah, may Allah bless him, rode a horse and made 
him gallop. Thereupon the Apostle of Allah said: We found him to be like 
a sea. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

77. ACCOUNT OF POWER OF SEXUAL INTERCOURSE 
GIVEN TO THE APOSTLE OF ALLAH, MAY ALLAH BLESS 

HIM 



Volume 1, Parts II.77.1 

v Ubayd Allah Ibn Musa informed us on the authority of Usamah Ibn 
Zayd, he on the authority of Safwan Ibn Sulaym, he said: 

The Apostle of Allah, may Allah bless him, said: Gabriel brought a kettle 
from which I ate and I was given the power of sexual intercourse equal to 
forty men. 



Volume 1, Parts II.77.2 

Abu Ghassan Malik Ibn Isma'il informed us: Isra'il informed us on the 
authority of Layth, he on the authority of Mujahid; he said: 

The Apostle of Allah, may Allah bless him, was given the power equal to 
that of forty men and the people of paradise will be given the power equal 
to eighty men. 



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Volume 1, Parts II.77.3 



Muhammad Ibn 'Abd Allah al-Asadi and Qabisah Ibn 'Uqbah informed 
us; they said: Sufyan informed us on the authority of Ma'mar, he on the 
authority of Tawas; he said: 

The Prophet, may Allah bless him, was granted the power of sexual 
intercourse equal to that of forty men. 



Volume 1, Parts II.77.4 

Muhammad Ibn Rabi'ah al-Kilabi informed us on the authority of Abu 
al-Hasan al-Asqalani, he on the authority of Abu Ja v far Muhammad Ibn 
Rukanah, he on the authority of his father: 

That he wrestled with the Prophet, may Allah bless him, and the Prophet, 
may Allah bless him, threw him down. I (Rukanah) heard the Prophet, 
may Allah bless him, saying: The difference between the heathens and us 
is the wearing of turbans over caps, (i.e., Muslims tie turbans over caps 
while infidels tie turbans without caps.) 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

78. ACCOUNT OF HIS (PROPHET'S) OFFERING HIMSELF 

FOR RECOMPENSE 



Volume 1, Parts II.78.1 

Sufyan Ibn v Uyaynah informed us on the authority of 'Amr i.e., Ibn 
Dinar, he on the authority of 'Amr Ibn Shu'ayb; he said: 

When 'Umar came to Syria, a man came to him and brought a charge 
against the amir who had beaten him. Umar wanted to imprison him. 
Thereupon v Amr Ibn al-'As said; Will you imprison him for the sake of 
this man? He ('Umar) said: Yes. He ('Amr) said: Then we will not accept 
office from you. He ('Umar) said: I care not. Shall I not imprison him and 
I have observed the Apostle of Allah, may Allah bless him, offering 
himself for imprisonment? He fAmr) said: Should we not make 
compromise? He ('Umar) said: You can if you like. 



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Volume 1, Parts II.78.2 



Al-Fadl Ibn Dukayn informed us: Hafs lbn Ghayath informed us on the 
authority or Hajjaj, he on the authority of 'Ata: 

Verily the Apostle of Allah, may Allah bless him, offered himself for, 
compensation for the claim of Khadsh. 



Volume 1, Parts II.78.3 

Hashim Ibn al-Qasim al-Kinani informed us: Shu v bah informed us on 
the authority of Sa'd Ibn Ibrahim, he on the authority of Sa'id Ibn al- 
Musayyib; he said: 

The Prophet, may Allah bless him, offered himself for recompense, Abu 
Bakr offered himself for the recompense and 'Umar offered himself for 
recompense. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

79. QUALITY OF HIS SPEECH, MAY ALLAH BLESS HIM 

■ i 

Volume 1, Parts II.79.1 

Rawh Ibn 'Ubadah informed us: Usamah Ibn Zayd informed us on the 
authority of Zuhri, he on the authority of 'Urwah, he on the authority of 
'Ayishah; she said: 

The Apostle of Allah, may Allah bless him, did not speak like you 
(quickly and haphazardly) but he spoke with pauses and he who heard 
him could remember it. 



01.2.79.2> Volume 1, Parts II.79.2 

Muhammad Ibn 'Abd Allah al-Asadi informed us: Mis'ar informed us; 
he said: I heard an old man saying I heard Jabir Ibn 'Abd Allah say: 

In the speech of the Apostle of Allah, may Allah bless him, was melody 
and fluency. 



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IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

80. ACCOUNT OF THE QUALITY OF HIS RECITATION IN 
PRAYERS AND ON OTHER OCCASIONS AND THE 
MELODY OF HIS VOICE, MAY ALLAH BLESS HIM 

■ i 

Volume 1, Parts II.80.1 

Muhammad Ibn 'Abd Allah al-Asadi informed us: Sufyan informed us 
on the authority of Mansur, he on the authority of Ibrahim; he said: 

The recitation of the Prophet, may Allah bless him, was recognized by the 
movement of his beard. 



Volume 1, Parts II.80.2 

'Affan Ibn Muslim informed us: Hammam informed us: Ibn Jurayj 
informed us on the authority of Abu Mulaykah, he on the authority of 
Umm Salamah; she said: 

The recitation of the Apostle of Allah, may Allah bless him, was thus, and 
then he (Abu Mulaykah) said: Then she demonstrated (reciting) (In the 
name of Allah, the Compassionate, the Merciful. All praise is due to Allah, 
the Lord of the universe). [Qur'an, Surah 1, Verse 1] He said: She 
demonstrated letter by letter. 



Volume 1, Parts II.80.3 

'Affan Ibn Muslim informed us: Jarir Ibn Hazim informed us; he said: I 
heard Qatadah; he said: I asked Anas Ibn Malik, he said: I said: 

What was the manner of the recitation of the Apostle of Allah, may Allah 
bless him? He said: He used to prolong his voice fully. 



Volume 1, Parts II.80.4 

'Amr Ibn 'Asim al-Kilabi informed us: Hammam Ibn Yahya and Jarir 
Ibn Hazim informed us; they said: Qatadah informed us; he said: 



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Anas was asked what was the manner of the recitation of the Apostle of 
Allah, may Allah bless him, He said: It was prolongation of voice. Then 
he said: in which he prolonged: Bism Allah, prolonged al-Rahman, and 
prolonged al-Rahim. 



Volume 1, Parts II.80.5 

Hashim Ibn al-Qasim al-Kinani informed us: Al-Husam Ibn Misakk 
informed us on the authority of Qatadah; he said: 

Allah did not raise a Prophet but He raised him with a handsome face 
and melody of voice, until He raised your Prophet. He raised him with 
handsome face and with the melody of voice. He did not chant but 
prolonged the voice to some extent. 



Volume 1, Parts II.80.6 

Yusuf Ibn al- v Iriq informed us: Al-Tayyib Ibn Salman informed us: 
'Amrah related to us; she said: 

I heard v Ayishah saying: Verily the Apostle of Allah, may Allah bless 
him, never recited (the whole of) al-Qur'an in less than three days. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

81. ACCOUNT OF THE QUALITY OF HIS DELIVERY OF 
SERMON, MAY ALLAH BLESS HIM 



Volume 1, Parts II.81.1 

Sa'id Ibn Mansur informed us; v Abd aKAziz Ibn Muhammad informed 
us on the authority of Ja'far Ibn Muhammad, he on the authority of his 
father, he on the authority of Jabir Ibn v Abd Allah: 

Verily when the Apostle of Allah, may Allah bless him, delivered a 
sermon to the people, his eyes turned red, bis voice rose and his anger 
grew intense as if he was warning against an army which was to attack in 
the morning or in the evening. Then he said: I and Doomsday have been 
raised like these and he pointed with his forefinger and middle finger. 
Then he said: The best guidance is the guidance of Muhammad and the 



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worst of affairs are innovations. Every heretic innovation is misguidance. 
If any one dies leaving movable property, it is for his family and if any 
one who leaves debt or landed property it will be vested in me or it will be 
my liability. 



Volume 1, Parts II.81.2 

'Abd al-Aziz Ibn 'Abd Allah al-Uwaysi and Qutaybah Ibn Sa'id informed 
us; they said: v Abd Allah Ibn Lahi'ah informed us on the authority of 
Abu al-Aswad, he on the authority of 'Amir Ibn v Abd Allah Ibn al- 
Zubayar, he on the authority of his father: 

Verily the Prophet, may Allah bless him, used to deliver sermons with a 
staff in his hand. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

82. ACCOUNT OF HIS EXCELLENT MANNERS AND 
SOCIALITY, MAY ALLAH BLESS HIM 

Volume 1, Parts II.82.1 

Muhammad Ibn al-Sabbah informed us; he said: Isma'il Ibn Zakariya 
informed us on the authority of 'Asim, i. e., al-Ahwal (squint-eyed), he on 
the authority of v Awsajah Ibn al-Rammah, he on the authority of 'Abd 
Allah Ibn Abi al-Hudhayl, he on the authority of Ibn Masud; he said: 

The Apostle of Allah, may Allah bless him, said: Allah ! make my 
manners as excellent as Thou hast done my nature. 



Volume 1, Parts II.82.2 

'Ubaydah Ibn Humayd al-Taymi informed us on the authority of al- 
A v mash, he on the authority of Shaqiq, he on the authority of Masruq; he 
said: 

I went to 'Abd Allah Ibn 'Amr and he was saying: Verily your Prophet, 
may Allah bless him, was not obscene in his actions and words. Verily he 
used to say: The best of you is one who has the best of manners. 



I 



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Volume 1, Parts II.82.3 



'Abd al-Hamid Ibn 'Abd al-Rahman al-Jumani informed us on the 
authority of Abu Bakr al-Hudhali, he on the authority of al-Zuhri, he on 
the authority of 'Ubayd Allah Ibn 'Abd Allah; he on the authority of Ibn 
v Abbas and v Ayishah; they said: 

When the month of Ramadan began, the Apostle of Allah, may Allah 
bless him, set every captive free and gave (alms) to every beggar. 



Volume 1, Parts II.82.4 

Ahmad Ibn al-Hajjaj al-Khurasani informed us he said: 'Abd Allah Ibn 
al-Mubarak informed us; he said: Isma'il Ibn 'Ayyash informed us; he 
said: 

The Apostle of Allah, may Allah bless him, was the most tolerant of the 
men in regard to the crimes of the people. 



Volume 1, Parts II.82.5 

Khalid Ibn Khidash informed us: Hammad Ibn Ziyad informed us on the 
authority of Ayyub, he on the authority of Ibrahim Ibn Maysarah; he 
said: 'Ayishah said: 

No habit was more disgusting to the Apostle of Allah, may Allah bless 
him, than telling a lie. If he was informed about any one of his 
Companions about it (telling lie), he abstained himself from (having any 
relation with) him, till (such time that) he was informed that he 
(Companion) had repented. 



Volume 1, Parts II.82.6 

Hisham Ibn al-Qasim and Sa'id Ibn Muhammad al-Thaqafi informed us; 
they said: Tmran Ibn Zayd al-Tha'labi informed us on the authority of 
Zyd al-Tma, he on the authority of Anas Ibn Malik; he said: 

When a person met and shook hands with him, the Apostle of Allah, may 
Allah bless him, did not withdraw his hand till the man did not withdraw 
his; and he did not turn his face unless the man had turned his face. The 
Apostle of Allah, may Allah bless him, was never seen stretching his legs 

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(lit. knees) before one who sat near him. 



Volume 1, Parts II.82.7 

Khalaf Ibn al-Walid informed us: Abu Ja'far al-Razi informed us on the 
authority of Abu Dirham, he on the authority of Yanus Ibn 'Ubayd, he on 
the authority of a Mawla (client) of Anas Ibn Malik, he said: 

I remained associated with the Apostle of Allah, may Allah bless him, for 
ten years. I have smelt ottos of all kinds; but I never smelt a fragrance 
more pleasant than the fragrance of the Apostle of Allah, may Allah bless 
him. When the Apostle of Allah, may Allah bless him, met one of his 
Companions, he stood with him and did not move away till the man did 
not move away from him. When any one of his Companions met him and 
stretched his hand to shake with his, he did not withdraw his hand till the 
other person did not. When he (Prophet) met one of his Companions and 
he (Companion) wanted to say some thing in his ear he responded and 
did not hold back (his ear) till the other person did not withdraw. 



Volume 1, Parts II.82.8 

Muhammad Ibn Muqatil al-Khurasani informed us; he said: 'Abd Allah 
Ibn al-Mubarak informed us; he said: Shurayk informed us on the 
authority of Yazid Ibn Abi Ziyad, he on the authority of 'Ikrimah: 

When a person visited the Prophet, may Allah bless him, and he 
(Prophet) found cheerfulness on his face, he (Prophet) caught hold his 
hand. 



Volume 1, Parts II.82.9 

Hashim Ibn al-Qasim informed us on the authority of Abu Ma'shar, he 
on the authority of Ma'shar, he on the authority of Sa'id al-Maqburi; he 
said: 

When the Prophet, may Allah bless him, started doing something, he did 
it always and it was not his custom to do it some time and not to do it on 
other occasions. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 



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83. ACCOUNT OF HIS GAIT, MAY ALLAH BLESS HIM 



Volume 1, Parts II.83.1 

Al-Hajjaj Ibn Muhammad al-A'war (blind of one eye) and Musa Ibn 
Dawud informed us on the authority of Abu Isra'il, he on the authority of 
Abu al-Hakam Sayyar; he said: 

When the Apostle of Allah, may Allah bless him, walked, he walked (with 
the gait of) like a common man and not like a decrepit or slothful person. 



Volume 1, Parts II.83.2 

Yazid Ibn Harun informed us; he said Ibn 'Awn informed us: Abu 
Muhammad v Abd al-Rahman Ibn 'Ubaydah informed us on the 
authority of Abu Hurayrah; he said: 

I was with the Apostle of Allah in a funeral party, as I walked, he 
(Prophet) preceded me. Thereupon I turned to a man by my side and said 
to him: Earth was rolling for him (and it was rolled) for Ibrahim Kalil 
(Friend). 



Volume 1, Parts II.83.3 

Khalid Ibn Khidash informed us: 'Abd Allah Ibn Wahb informed us: 
'Abd al-Jabbar Ibn v Umar related to me on the authority of Muhammad 
Ibn al-Munkadir, he on the authority of Jabir he said: 

When the Apostle of Allah, may Allah bless him, walked he did not pay 
attention (to any side). Some times his sheet got suspended on a tree on 
some thing else but he did not mind it. The people laughed at him but he 
paid no heed to it. 



Volume 1, Parts II.83.4 

'Abd al-Samad Ibn al-Nu'man al-Bazzaz informed us: Talbah Ibn Zayd 
informed us on the authority of al-Wadin Ibn 'Ata, he on the authority of 
Yazid Ibn Marthad; he said: 

When Prophet, may Allah bless him, walked, he walked so fast that the 

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man behind him, had to run but even then could not keep pace with him. 



Volume 1, Parts II.83.5 

'Attab Ibn Ziyad al-Khurasani informed us: 'Abd Allah Ibn al-Mubarak 
informed us; he said: Rishdin Ibn Sa'd informed us: 'Amr Ibn al-Harith 
related to me on the authority of Abu Yunus, a Mawla of Abu Hurayrah, 
he on the authority of Abu Hurayrah; he said: 

I never saw any thing prettier than the Prophet, may Allah bless him, as 
if the Sun was moving in his face; and I never saw any one faster in 
walking than the Prophet, may Allah bless him; the earth was rolled for 
him, we strove hard but in his case it was without effort. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

84. ACCOUNT OF HIS MANNER OF EATING FOOD, MAY 

ALLAH BLESS HIM 

Volume 1, Parts II.84.1 

Yazid Ibn Harun and Ishaq Ibn 'Isa informed us; they said: Hammad 
Ibn Salamah informed us on the authority of Thabit al-Bunani; he on the 
authority of Shu'ayb Ibn 'Abd Allah Ibn 'Amr; Ishaq Ibn 'Isa said in his 
narration on the authority of his father, he said: 

The Apostle of Allah, may Allah bless him, was never observed eating 
while reclining; nor could even any two persons walk on his foot steps. 



Volume 1, Parts II.84.2 

v Ubaydah Ibn Humayd informed us on the authority of Mansur i. e. Ibn 
al-Mu v tamir; (second chain) al-Fadl Ibn Dukayn informed us: Mis'ar 
informed us: Both of them (Mansur and Mis'ar) on the authority of 'Ali 
Ibn al-Aqmar; he said: 

I heard Abu Juhayfah saying: The Apostle of Allah, may Allah bless him, 
said: I do not eat reclining. 



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Volume 1, Parts II.84.3 



Sa'id Ibn Mansur and Khalid Ibn Khidash informed us; they said: 'Abd 
al-'Aziz Ibn Muhammad informed us on the authority of Shurayk Ibn 
Abi Namir, he on the authority of 'Ata Ibn Yasar: 

Verily Gabriel came down to the Prophet, may Allah bless him, while he 
was eating reclining in upper Makkah and (Gabriel) said to him: 
Muhammad ! are you eating like the kings? The Apostle of Allah, may 
Allah bless him, sat down (erect). 



Volume 1, Parts II.84.4 

'Attab Ibn Ziyad informed us: Ibn al-Mubarak informed us: Ma'mar 
informed us on the authority of al-Zuhri; he said: 

It has reached us that an angel, who had never visited the Prophet, may 
Allah bless him, before, came to him with Gabriel. The angel said, while 
Gabriel was keeping quiet: Verily your Lord has granted you choice 
between being a king-Prophet and a Prophet-servant. The Prophet, may 
Allah bless him, looked to Gabriel as if to consult him. He (Gabriel) made 
a signal to show humility and so the Apostle of Allah, may Allah bless 
him said: Prophet-servant. 

Al-Zuhri said: They believed that the Prophet may Allah bless him, 
since he had said this he did not eat reclining till he passed away from the 
world. 



Volume 1, Parts II.84.5 

Hashim Ibn al-Qasim informed us: Abu Ma v shar informed us on the 
authority of Sa'id al-Maqburi, he on the authority of 'Ayishah: 

That the Prophet, may Allah bless him, said to her: O 'Ayishah ! the 
mountains of gold would have moved with me if I had so desired: An 
angel, knot of the fold of whose waist wrapper was equal to the Ka'bah, 
came to me and said: Verily your Lord greets you and says: You may be 
a Prophet-king if you like and you may be a Prophet-servant if you like. 
Gabriel signalled to me: Make yourself humble. Thereupon I said: 
Prophet-servant. She said: After this the Prophet, may Allah bless him, 
did not eat reclining, and he used to say: I eat as a servant eats and sit as 
a servant sits. 



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Volume 1, Parts II.84.6 



Muhammad lbn Mugatil informed us: v Abd Allah Ibn al-Mubarak 
informed us; he said reading it (narration) before Ibn Jurayj; he said: 
Hisham Ibn 'Urwah informed us: Verily Ibn Ka v b Ibn 'Ujrah informed 
him on the authority of Ka'b Ibn 'Ujrah; he said: 

I saw the Apostle of Allah, may Allah bless him, eating with three fingers. 
Hisham said: With the thumb, the index-finger and the middle finger. He 
said: Then I saw him licking his three fingers when he wanted to clean 
them. So before cleaning he licked the middle finger then the index finger 
and then the thumb. 



Volume 1, Parts II.84.7 

'Attab Ibn Ziyad informed us: v Abd Allah Ibn al-Mubarak informed us: 
Yahya Ibn Ayyub informed us: 'Ubayd Allah Ibn Zahr informed us on 
the authority of v Ali Ibn Yazid, he on the authority of al-Qasim, he on the 
authority of Abu Umamah, he on the authority of the Prophet, may Allah 
bless him; he said: 

My Lord offered to me that He would convert the pebbles of Makkah 
into gold for me but I said: No ! my Lord ! I want to remain satiated for 
one day and to remain hungry on the other and he repeated it thrice or 
so. (He added) when I am hungry, I shall implore Thee and when I am 
satiated I shall praise Thee and thank Thee. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

85. ACCOUNT OF HIS GOOD HABITS, MAY ALLAH BLESS 

HIM 

Volume 1, Parts II.85.1 

Muslim Ibn Ibrahim informed us: Al-Harith Ibn v Ubayd informed us: 
Thabit and Abu Tmran al- Jawni informed us on the authority of Anas 
Ibn Malik he said: 

The Prophet, may Allah bless him, sent me on a business. I saw a few 
boys, and I sat down with them. The Prophet, may Allah bless him, came 
and greeted the boys. 

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Volume 1, Parts II.85.2 

'Abd Allah Ibn Muhammad Ibn Abi Shaybah informed us: Wakf 
informed us on the authority of Dawud Ibn Abi 'Abd Allah, he on the 
authority of Ibn Jud'an, he on the authority of his grand-mother, she on 
the authority of Umm Salamah: 

Verily the Prophet, may Allah bless him, sent his slave-girl (for some 
work). She delayed, thereupon he said: If there were no requital. I would 
have struck you with this tooth-brush. 



Volume 1, Parts II.85.3 

'Abd Allah Ibn Salih Ibn Muslim informed us: Mandal informed us on 
the authority of al-Hasan Ibn al-Hakam, he on the authority of Anas, he 
said: 

I served the Apostle of Allah, may Allah bless him, for ten years. I never 
saw him stretching his legs (lit knee) towards the legs of his associate. No 
man shook hands with him when he withdrew his hand before the other 
person had withrawn his hand and parted with him. He never met a man 
and turned away from him before he had turned. He never said to me 
when I had done some work: Why have you done such and such a work? 
Why have you not done such and such work? I have smelt ottos but I 
never smelt of better odour than that of the Apostle of Allah, may Allah 
bless him. He never turned his head before other man's turning his head 
when the latter wanted to whisper to him. 



Volume 1, Parts II.85.4 

'Arim Ibn al-Fadl informed us: Hammad Ibn Zayd informed us on the 
authority of 'Ali Ibn Zayd, he on the authority of al-Hasan: 

Verily the Apostle of Allah, may Allah bless him, recited this verse by 
way of an example. 

Islam and old age suffice for a man to prevent him (from bad deeds). 

On this Abu Bakr said: O Apostle of Allah the poet has versified it 
thus: 

The old age and Islam suffice a man to prevent him (from bad deeds). 

The Apostle of Allah, may Allah bless him, repeated it as before. 
Thereupon Abu Bakr said: I bear witness that thou art the Apostle of 

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Allah and thou knowest not poetry and it is not worthy of thee. 



Volume 1, Parts II.85.5 

Muhammad Ibn al-Subah informed us: Al-Walid Ibn Abi Thawr 
informed us on the authority of Simak, he on the authority of 'Ikrimah; 
he said: 

'Ayishah was asked: Have you ever heard the Apostle of Allah reciting a 
verse by way of illustration? She said: Some times when entering his 
house he recited. 

He who has no doubt wilt bring news to thee. 



Volume 1, Parts II.85.6 

Muslim Ibn Ibrahim informed us: Sa'id Ibn Zayd informed us: Wasil 
informed us on the authority of Yahya Ibn 'Ubayd al- Jahdami, he on the 
authority of his father: 

Verily the Prophet, may Allah bless him, used to sit to urinate as he sat in 
his house. 



Volume 1, Parts II.85.7 

'Ubayd Allah Ibn Musa informed us: Isra'il informed us; (second chain) 
Al-Fadl Ibn Dukayn informed us: Sufyan informed us; all of them on the 
authority of al-Miqdad Ibn Shurayh, he on the authority of his father, he 
said: 

I heard 'Ayishah saying on an oath that no body saw the Apostle of Allah, 
may Allah bless him, urinating standing after the revelation of the 
Qur'an. 



Volume 1, Parts II.85.8 

Hashim Ibn al-Qasim and Khalaf Ibn al-Walid informed us, they said: 
' Abd Allah Ibn al-Mubarak informed us on the authority of Abu Bakr 
Ibn 'Abd Allah Ibn Abi Maryam, he on the authority of Habib Ibn Salih 
he said: 



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When the Apostle of Allah, may Allah bless him, entered lavatory he put 
on his shoes and covered his head. 



Volume 1, Parts II.85.9 

'Attab Ibn Ziyad informed us: 'Abd Allah Ibn al-Mubarak informed us; 
he said: 'Abd Allah Ibn Lahi'ah informed us on the authority of 'Abd 
Allah Ibn Hubayrah, he on the authority of Hanash, he on the authority 
of Ibn 'Abbas: 

Verily the Apostle of Allah, may Allah bless him, used to flow water 
(after easing on the ground) then performed with earth. I said: Apostle 
of Allah ! water is close to you and he replied: I do not know whether I 
will reach it. 



Volume 1, Parts 11.85.10 

Waki' Ibn al-Jarrah and al-Fadl Ibn Dukayn informed us on the 
authority of Sufyan, he on the authority of Mansur, he on the authority 
of Musa Ibn 'Abd Allah Ibn Yazid al-Khatmi, he on the authority of a 
mawla of 'Ayishah, he said: 

'Ayishah said: or she said: I never saw private parts of the Prophet, may 
Allah bless him. 



Volume 1, Parts 11.85.11 

Muhammad Ibn Sa'd said: I have been informed on the authority of 'Abd 
al-Salam Ibn Harb, he on the authority of al-A'mash, he on the authority 
of Anas Ibn Malik; he said: 

When the Apostle of Allah, may Allah bless him, entered lavatory, he 
never raised his clothes till he was very close to the place he intended. 



IBN SA D 'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

86. ACCOUNT OF THE PRAYERS BY THE APOSTLE OF 
ALLAH, MAY ALLAH BLESS HIM 

■ i 

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Volume 1, Parts II.86.1 



Muhammad Ibn 'Abd Allah al-Asadi informed us; Mis'ar informed us on 
the authority of Ziyad Ibn 'Ilagah that he heard al-Mughirah Ibn 
Sh'uhab saying: 

The Apostle of Allah, may Allah bless him, used to stand (offering 
prayers) till his feet or legs were swollen. Then he was asked about it and 
he replied: Should I not be a grateful servant? 



Volume 1, Parts II.86.2 

Sulayman Ibn Dawud al-Hashimi informed us: Ibrahim Ibn Sa'd 
informed us on the authority of his father, he on the authority of Abu 
Salamah; he said: 

The Apostle of Allah, may Allah bless him, did not pass away until most 
of his prayers had been offered sitting. He used to say: The most actions 
liked by Allah are those done even perpetually though they be small. 



Volume 1, Parts II.86.3 

Al-Fadl Ibn Dukayn informed us: 'Azrah Ibn Thabit al-Ansari informed 
us on the authority of Thumamah Ibn v Abd Allah Ibn Anas; he said: 

Anas used to take breath (in drinking water) twice or thrice and thought 
that the Apostle of Allah, may Allah bless him used to breath thrice./ 



Volume 1, Parts II.86.4 

Ishaq Ibn Isa informed us: 'Abd al-Warith Ibn Sa'id informed us: Abu 
Tsam informed us on the authority of Anas; he said: 

The Apostle of Allah, may Allah bless him, used to (pause for) breathing 
thrice during drinking water, and said: It is very pleasant, blessed and 
blissful. Anas said: I breath thrice during drinking water. 



Volume 1, Parts II.86.5 

Al-Fadl Ibn Dukayn and Ahmad Ibn 'Abd Allah Ibn Yunus informed us 

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on the authority of Mandal, he on the authority of Muhammad Ibn 
'Ajlan, he on the authority of Sumayyi he on the authority of Abu Salih, 
he on the authority of Abu Hurayrah; he said: 

When the Apostle of Allah, may Allah bless him, felt thirsty, his voice 
became low and he covered his face. 



Volume 1, Parts II.86.6 

Al-Fadl Ibn Dukayn informed us: Talhah Ibn 'Amr informed us on the 
authority of ' Ata, he on the authority of the Prophet, may Allah bless 
him; he said: 

We, the Prophets have been commanded to take our day-break meals late 
and break the fasts early, and that we should keep our right hands in 
prayers about our left hands. 



Volume 1, Parts II.86.7 

Muhammad Ibn v Abd Allah al-Asadi informed us: Sufyan informed us 
on the authority of Abu Fazarah, he on the authority of Yazid Ibn al- 
Asamm; he said: 

The Apostle of Allah, may Allah bless him, was never seen yawning in 
prayers. 



Volume 1, Parts II.86.8 

v Abd Allah Ibn Ja'far al-Raqqi informed us; Ibn al-Mubarak informed 
us on the authority of Mamar, he on the authority of al-Zuhri; he said: 

The Apostle of Allah, may Allah bless him, never rode while going with 
funeral party. 



Volume 1, Parts II.86.9 

'Attab Ibn Ziyad informed us: v Abd Allah Ibn al-Mubarak informed us: 
'Abd al-'Aziz Ibn Abi Rawwad informed us; he said: 

When the Apostle of Allah, may Allah bless him, attended a funeral, he 

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kept most of the time quiet and talked to himself. They (Companions) 
thought, that he was talking to himself of the dead person, and so nobody 
spoke to him nor a question was asked of him. 



Volume 1, Parts 11.86.10 

Sa'id Ibn Muhammad al-Thaqafi informed us on the authority of al- 
Ahwas Ibn Hakim, he on the authority of Abu 'Awn, Rashid Ibn Sa'd 
and his own father; they said: 

When the Apostle of Allah, may Allah bless him, offered prayers he 
placed his right hand above his left hand. 



Volume 1, Parts 11.86.11 

'Affan Ibn Muslim informed us: Aban informed us: Qatadah informed 
us: Safiyyah Bint Shaybah related to me on the authority of 'Ayishaht: 

That the Prophet, may Allah bless him, took his bath with a sa v (of water) 
(S« v is a measure of weight as well as of capacity. In each case it is equal to 
four mudds and a mudd is equal to a pound and one third of it.) and made 
ablution with a mudd* 



Volume 1, Parts 11.86.12 

'Abd Allah Ibn Idris al-Awdi informed us: I heard al- v Amash mentioning 
on the authority of Salim Ibn Abi al-Ja v d, he on the authority of Kurayb, 
he on the authority of Ibn 'Abbas; he said: 

I passed one night with my aunt Maymunah (Prophet's wife). The 
Apostle of Allah, may Allah bless him, got up, took bath and a kerchief 
was brought to him but he did not touch it, and demonstrating by his 
hand he said: In this way; pointing by his hand. He (Ibn Sa v d) said: It 
means: Shaking off. 



Volume 1, Parts 11.86.13 

'Ubayd Allah Ibn Musa informed us; he said: Khallad al-Saffar informed 
us on the authority of Yazid al-Rafashi, he on the authority of Anas Ibn 
Malik: 



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Verily when the Apostle of Allah, may Allah bless him, made ablution, he 
combed his beard (with fingers) and said: My Lord commanded me thus. 
v Ubayd Allah put his right hand under his chin as if he was raising his 
beard towards the sky. 



Volume 1, Parts 11.86.14 

Muhammad Ibn Rabi'ah al-Kilabi informed us on the authority of Abu 
'Amr Ibn aKAla, he on the authority of Iyas Ibn Ja v far al-Hanafi; he 
said: 

I have been informed that the Apostle of Allah, may Allah bless him, 
owned a kerchief with which he dried (his face etc) after ablution. 



Volume 1, Parts 11.86.15 

Yahya Ibn al-Sakan informed us: SlnTbah informed us: Al-Ash'ath Ibn 
Sulayman informed us on the authority of his father, he on the authority 
of Masruq, he on the authority of v Ayishah; she said: 

The Apostle of Allah, may Allah bless him, liked to begin all his action. 
With the right side, in his ablution, in his walk and in his wearing shoe. 



Volume 1, Parts 11.86.16 

'Affan Ibn Muslim informed us: Aban Ibn Yazid informed us on the 
authority of Qatadah, he on the authority of Anas; he said: 

The Apostle of Allah, may Allah bless him, slaughtered his sacrificial 
animals with his hand and recited: In the name of Allah. 



Volume 1, Parts 11.86.17 

'Affan Ibn Muslim related to us: Aban Ibn Yazid al- v Attar related to us: 
Yahya Ibn Abu Kathir related to us: 'Imran Ibn Hittan related to me: 
That 'Ayishah related to him; she said: 

The Prophet of Allah, may Allah bless him, did not leave in his house 
anything bearing cross without breaking it. 



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Volume 1, Parts 11.86.18 

Sa'id Ibn Muhammad al-Thaqafi informed us: Abu al-Nadr Salim 
informed us on the authority of Nafi', he on the authority of Ibn v Umar: 

When the Prophet, may Allah bless him feared somethiag i. e, he would 
forget it, he tied a thread to his small finger or his ring. 



Volume 1, Parts 11.86.19 

Ishaq Ibn 'Isa informed us: Hammad Ibn Salamah informed us on the 
authority of Yunus Ibn Khabbab, he on the authority of Mujahid: 

Verily the Prophet, may Allah bless him, kept fast on Mondays and 
Thursdays. 



Volume 1, Parts 11.86.20 

Ishaq Ibn Isa informed us: Hammad Ibn Salamah informed us on the 
authority of Thabit, he on the authority of Anas: 

Verily the Prophet, may Allah bless him, kept fasting till it was said he 
would continue fasting; and he stopped fasting till it was said he would 
stop fasting. 



Volume 1, Parts 11.86.21 

Shurayh Ibn al-Nu'man related to us: Hushaym informed us; he said: 
Muhammad Ibn Ishaq informed us on the authority of Hafs Ibn 'Ubayd 
Allah Ibn Anas, he on the authority of Anas Ibn Malik; he said: 

The Apostle of Allah, may Allah bless him, used to break fast on the day 
of 'Id al-Fitr with dates then he came out (to offer prayers). 



Volume 1, Parts 11.86.22 

Ibrahim Ibn Shammas informed us; he said: Yahya Ibn al-Yaman 
informed us on the authority of Sufyan, he on the authority of Jabir, he 
on the authority of Abu Muhammad, he on the authority of 'Ayishah; she 

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said: 



The Prophet, may Allah bless him, did not sit in a dark house till it was 
lighted with a lamp. 



Volume 1, Parts 11.86.23 

Musa Ibn Dawud vertelde aan ons; Ibn Lahfah informeerde ons op 
autoriteit van al-Harith Ibn Yazid, hij op autoriteit van 'Ali Ibn Rablah; 
een zekere persoon hoorde 'Ubadah Ibn al-Samet zeggen: 

De profeet (vzmh) kwam naar ons toe en Abu Bakr zei: Sta op! (Get up)! 
wij moeten een opvolger van de Boodschapper van Allah (vzmh) zoeken 
tegen deze hypocriet. De Boodschapper van Allah (vzmh) zei: "Niemand 
moet voor mij opstaan, maar alleen voor Allah". 



Volume 1, Parts 11.86.24 

Musa Ibn Dawud and Qutaybah Ibn Sa'id informed us, they said: Ibn 
Lahi'ah informed us on the authority of 'Ugayl, he on the authority of 
Ibn Shihab: 

When the first fruit of the season was brought to the Prophet, may Allah 
bless him, he kissed it and placed it on his eyes and said: Allah ! show 
us the last as Thou hast shown the first. 



Volume 1, Parts 11.86.25 

v Abd Allah Ibn Maslamah Ibn Qa v nab informed us: Sulayman Ibn Bilal 
informed us on the authority of Rabi'ah, he on the authority of 'Abd al- 
Malik Ibn Sa'id, he on the authority of Abu Humayd or Abu Usayd; he 
said: 

The Apostle of Allah, may Allah bless him, said: If you hear a (....) from 
me to which your hearts accept and your hair and countenance are 
softened by it and you think that it is close to you, then I shall be closer to 
it than you. When you hear a hadith from me which your hearts reject 
and your hair and countenance dislike and you think it is far from you 
then I shall be farther from it than you. 



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IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

87. ACCOUNT OF THE ACCEPTING OF THE PRESENTS 

AND THE REJECTING OF sadaqah BY THE APOSTLE OF 

ALLAH, MAY ALLAH BLESS HIM 



Volume 1, Parts II.87.1 

Abu'Asim Al-Dahhak Ibn Mukhallad al-Shaybani informed us on the 
authority of Muhammad Ibn ' Abd al-Rahman al-Mulayki, he on the 
authority of Ibn Abi Mulaykah, he on the authority of Ibn v Abbas, he on 
the authority of v Ayishah: 

Verily the Apostle of Allah used to accept present and did not accept 
sadaqah. 



Volume 1, Parts II.87.2 

Sa'id Ibn Sulayman informed us: 'Abbad Ibn al-'Awwam informed us on 
the authority of Muhammad Ibn 'Amr and Abu Salamah, they on the 
authority of Abu Hurayrah, he said: 

The Apostle of Allah, may Allah, bless him, used to accept present and 
did not eat any thing of sadaqah. 



Volume 1, Parts II.87.3 

Muhammad Ibn Mus'ab al-Qarqasani informed us: Abu Bakr Ibn 'Abd 
Allah Ibn Abi Maryam informed us on the authority of Habib Ibn 
'Ubayd al-Rahabi; he said: 

When a thing was brought to the Prophet, may Allah bless him; he 
asked: Is it a present or a sadaqah? If it was said: It is a sadaqah, he did 
not eat it and if it was said: It is a present, he ate it. He (Habib) said: 
Some Jews brought a bowl of tharid. He asked: Is it a present or a 
sadaqah? They said: A present. He ate it. Some of them said: Muhammad 
sat like a servant. The Apostle of Allah, may Allah bless him, understood 
it and said: I am a servant and sit like a servant. 



Volume 1, Parts II.87.4 



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v Amr Ibn al-Haytham informed us: Al-Mas'udi informed us on the 
authority of 'Awn Ibn v Abd Allah; he said: 

When a thing was brought to the Apostle of Allah, may Allah bless him, 
he inquired if it was a present or a sadaqah. If they said it was a sadaqah, 
he diverted it to the people of al-Suffah. If they said it was a present, he 
ordered it to be put there, then he invited the people of al-Suffah to it. 



Volume 1, Parts II.87.5 

'Affan Ibn Muslim informed us: Hammad Ibn Salamah informed us on 
the authority of Muhammad Ibn Ziyad; he said: 

I heard Abu Hurayrah saying: Verily when food was brought to him by 
others than the members of his family, he inquired about it. If it was said, 
it was a present, he ate it; and if it was said it was a sadaqah he asked 
others to eat it and did not eat it himself. 



Volume 1, Parts II.87.6 

Al-Fadl Ibn Dukayn informed us: Mu'arrif Ibn Wasil al-Sa'di informed 
us: Hafsah Bint Talq, a woman of the tribe aged ninety years, related to 
me on the authority of my grand-father Abu ' Amirah Rushayd Ibn 
Malik; he said: 

One day I was with the Apostle of Allah, may Allah bless him. In the 
meantime, a person brought to him a tray of dates. He asked: What is 
this? Is it sadaqah or a present? The man said; It is sadaqah. Thereupon 
he said; Offer it to the people. He (Rushayd) said: Al-Hasan Ibn v Ali Ibn 
Abi Talib was playing in dust before him. He took a date and put into his 
mouth. The Apostle of Allah, may Allah bless him, looked to him and put 
his finger into his mouth and took out the date. Then he threw it and 
said: Verily we are the family members of Muhammad we do not eat the 
sadaqah. 



Volume 1, Parts II.87.7 

Hisham Ibn Sa'id al-Bazzaz informed us: Al-Hasan Ibn Ayyub al- 
Hadrami informed us: 'Abd Allah Ibn Busr the Companion of the 
Prophet, may Allah bless him, related to me; he said: 



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My sister used to send presents with me to the Apostle of Allah, may 
Allah bless him, and he accepted then. 



Volume 1, Parts II.87.8 

Hisham lbn Sa'id informed us: Al-Hasan Ibn Ayyub informed us on the 
authority of Abd Allah lbn Busr; he said: 

The Apostle of Allah, may Allah bless him, accepted a present and did 
not accept a sadaqah. 



Volume 1, Parts II.87.9 

Shababah Ibn Sawwar, Malik Ibn Isma'il and 'Abd Allah Ibn Salih 
informed us they said: Isra'il informed us on the authority of Thuwayr, 
he on the authority of his father: Malik and 'Abd Allah Ibn Salih said on 
the authority of Ali: he said: 

Kisra made a present to the Apostle of Allah, may Allah bless him, and 
he accepted it. Likewise other kings (muluk) made presents to him and he 
accepted from them. 



Volume 1, Parts 11.87.10 

Rawh Ibn 'Ubadah informed us: Sa'id Ibn Abi 'Arubah informed us on 
the authority of Qatadah, he on the authority of Anas Ibn Malik: 

Verily the Apostle of Allah, may Allah bless him, said: If a sheep's trotter 
is presented to me, I shall accept it, and if I am invited, i.e., to a fore-arm, 
(of a sheep) I shall respond to it. 



Volume 1, Parts 11.87.11 

Al-Fadl Ibn Dukayn and Ahmad Ibn 'Abd Allah Ibn Yunus informed us; 
they said: Al-Fadl lbn Zuhayr informed us on the authority of Dawud lbn 
'Abd Allah that Humayd Ibn 'Abd al-Rahman al-Himyar related to him: 

Verily the Apostle of Allah, may Allah bless him; said: If I am invited to a 
sheep's trotter, I shall respond to it and if the same is presented to me I 
shall accept it. 

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Volume 1, Parts 11.87.12 

Musa Ibn Dawud informed us: Nafi' Ibn 'Umar informed us on the 
authority of Abu Mulaykah: 

Verily the Prophet, may Allah bless him, entered (the hujrah of) 'Ayishah 
and food was brought to him and there was no meat in it. He said: Do not 
I see earthen-ware cooking pot for meat with you? They said: Yes. But it 
has been given in sadaqah to Barirah, and you do not eat of ,sadaqah. He 
said: It was not given to me in sadqah and if you had served it I would 
have eaten it. 



Volume 1, Parts 11.87.13 

Abu 'Abd Allah Muhammad Ibn Sa'd said in another narration: 
It is sadqah to Barirah but a gift to us: meaning from her (Barirah). 

Volume 1, Parts 11.87.14 

Abd al-Wahhab Ibn 'Ala al-'Ajali informed us: he said; 'Awf informed us 
on the authority of al-Hasan: 

Verily the Apostle of Allah, may Allah bless him, said: Verily Allah has 
made (receiving) sadaqah unlawful for me and the members of my family. 

Volume 1, Parts 11.87.15 

'Abd al-Wahhab Ibn 'Ata informed us; he said: 'Awf informed us on the 
authority of al-Hasan: 

Verily the Apostle of Allah, may Allah bless him said: Verily I see a date 
lying in my house and I have an urge for (eating) it but I am prevented 
from it for fear of it being of sadaqah. 

Volume 1, Parts 11.87.16 

Qabisah Ibn 'Uqbah informed us: Sufyan informed us on the authority of 

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Mansur, he on the authority of Talhah Ibn Musarrif, he on the authority 
of Anas Ibn Malik, he said: 

The Apostle of Allah, may Allah bless him, passed by a date lying on the 
way and said: If I had not feared it to be of sadaqah, I would have eaten it. 

He (Anas) said: Ibn 'Umar passed by a date lying down, (on the 
ground) and he ate it. 



Volume 1, Parts 11.87.17 

Mutarrif Ibn Abd Allah informed us: v Abd al-'Aziz Ibn Abi Hazim 
informed us on the authority of Usamah Ibn Zayd, he informed us on the 
authority of 'Amr Ibn Shu'ayb he on the authority of his father, he on the 
authority of his ('Amr's) grand-father, he said: 

The Apostle of Allah, may Allah bless him, was sleeping, he moved his 
body in the night and found a date beneath his side. He took it and ate it. 
Then he remained restless till the end of the night and he could not sleep. 
He mentioned it to some of his wives and said: I found a date beneath my 
side and I ate it, and I fear it might be of sadaqah. 



Volume 1, Parts 11.87.18 

Mutarrif Ibn v Abd Allah informed us: v Abd al-'Aziz Ibn Abi Hazim 
informed us on the authority of Usamah Ibn Zayd, he on the authority of 
'Abd al-Malik Ibn al-Mughirah; he said: 

The Apostle of Allah, may Allah bless him, said: children of v Abd al- 
Muttalib ! sadaqah are the filth of people, so do not eat them nor be v amil 
over them. 



IBN SA 'D'S KITAB AL-TABAQAT AL-KABIR, Volume I Parts II 

88. ACCOUNT OF THE FOOD OF THE APOSTLE OF 
ALLAH, MAY ALLAH BLESS HIM, AND WHAT FOOD HE 

LIKED 

Volume 1, Parts II.88.1 

Abu Usamah Hammad Ibn Usamah informed us: Hisham Ibn 'Urwah 

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informed us on the authority of his father, he on the authority of 
'Ayishah; she said: 

The Apostle of Allah, may Allah bless him, liked sweet things and honey. 



Volume 1, Parts II.88.2 

v Amr Ibn v Asim al-Kilabi informed us: Hammam informed us on the 
authority of Qatadah, he on the authority of Anas; he said: 

I approached the Prophet, may Allah bless him, and put a barley bread 
with a large quantity of fat and pumpkin. I saw him relishing the 
pumpkin, so I began placing it before the Prophet, may Allah bless him. 
Anas said: Since the time I saw the Prophet, may Allah bless him, 
relishing pumpkin, I did not cease relishing it. 



Volume 1, Parts II.88.3 

Yahya Ibn 'Abbad informed us: v Umarah Ibn Zadhan informed us: 
Thabit informed us on the authority of Anas: 

Verily the Prophet, may Allah bless him, relished dubba; or he said: Al- 
Qar'. (Dubba and al-Qara' both mean pumpkin.) 



Volume 1, Parts II.88.4 

Qutaybah Ibn Sa'id al-Balkhi informed us: Layth Ibn Sa'd informed us 
on the authority of Mu'awiyah Ibn Salih, he on the authority of Abu 
Talut; he said: 

I entered before Anas Ibn Malik who was eating pumpkin and saying: 
small tree ! you are dear to me because the Apostle of Allah, may Allah 
bless him, liked you. 



Volume 1, Parts II.88.5 

Hashim Ibn al-Qasim al-Kinani informed us: Abu Ma'shar informed us 
on the authority of 'Abd Allah Ibn v Abd Allah ibn Abi Talhah, he on the 
authority of Anas Ibn Malik: 



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Verily he said: When there was a pumpkin with us we preferred the 
Apostle of Allah, may Al